into the state of Grace must be born of the Spirit Baptism is Gods Ordinance for the former purpose and it is necessary for that end ratione praecepti and we must obey God in it The Spirit is Gods operation for the latter purpose and it is necessary ratione medii and we must attend on him in his way for it Vers. 6. That which is born of the flesh is flesh Christ in the former words had declared the manner of the New birth and here he speaks of its dignity comparing it with the birth-priviledge of descent from Abraham For though as to outward honour and prerogative that had something and that not a little in it yet that birth was but according to the flesh and what conduced it towards entring into the Kingdom of Heaven which was spiritual But he that is born of the Spirit is spiritual c. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God and days of Messias Vers. 8. The wind bloweth where it listeth c. For the clearing of our Saviours argumentation here which is somewhat obscure we are to observe these things 1. That by this comparison he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered and also something to clear the manner of its being or coming to pass 2. The comparison seemeth not made between the wind and the new birth but between the wind and one anew born for observe the application So is not the birth of the Spirit but every one that is born of the Spirit yet is the application to that work it self not to be excluded The comparison therefore runneth thus As the wind blowing at its own liberty thou hearest the sound of it and so art sensible of the stirring of such a thing but knowest not how it blows or what becomes of it even so is every one that is born of the Spirit the Spirit worketh this product of the new birth in whom and when it pleaseth and he upon whom the thing is wrought findeth by the change and effects in himself that such a thing is done but he cannot tell how it is come to pass and actuated and to what progress and efficiency it will grow And so doth Christ explain to the sensual and gross understanding of Nicodemus the truth of the things that he had spoken in as plain notions as they could be uttered First He asserteth the truth and reality of the New birth a thing to be as well perceived by the fruits and consequences of it as the wind by the sound 2. That the Spirit doth work this by as free an agency and unlimited activity as the wind doth blow at its own liberty without confinement or restraining 3. That this work is inscrutable and past the fadoming of humane reason as is the way of the wind where it begins and where it terminates Vers. 10. Art thou a Teacher of Israel c. Talmud Torah or the teaching of the Law in Israel was in so high esteem amongst them and that most deservedly had they gone the right way to work that they prized nothing at a higher value nay nothing of an equal dignity with it They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel The Crown of the Kingdom the Crown of the Law and the Crown of the Priesthood They weighed it against any one of the Commandments nay against all the Commandments and it out weighed them all For they had this received position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law but that is equal to all the Commandments put together Maym. in Talm. torah per. 3. Now there were four sorts of Teachers and teaching of the Law among them 1. In every City and Town there was a School where Children were taught to read the Law and if there were any Town where there was not such a School the men of the place stood excommunicate till such a one was erected 2. There were the publick Preachers and Teachers of the Law in their Synagogues Act. 15. 21. most commonly the fixed and setled Ministers and Angeli Ecclesiae and sometime learned men that came in occasionally as Act. 13. 14. 3. There were those that had their Midrashoth or kept Divinity Schools in which they expounded the Law to their Scholars or Disciples of which there is exceeding frequent mention among the Jewish writers especially of the Schools of Hillel and Shammai Such a Divinity professor was Gamaliel Act. 22. 3. 4. And lastly The whole Sanhedrin in its Sessions was as the great School of the Nation as well as the great Judicatory For it set the sense of the Law especially in matters practical and expounded Moses with such authority that their gloss and determination was an ipse dixit a positive exposition and rule that might not be questioned or gainsaid Of this company of the great Doctors and Teachers of the Sanhedrin Nicodemus was one and it may very well be conceived that he kept a Divinity School as other of the great Doctors did and so he was doubly a Teacher of Israel and yet knew not these first principles of Religion But whether he kept a Divinity School or no as he was a member of the Sanhedrin he was in place of the highest Teachers of the Nation and this retortion that our Saviour puts upon him is parallel to that that the Apostle useth Rom. 2. 21. Thou that teachest others teachest thou not thy self §. And knowest not these things The Divinity of the Jews which they taught and heard in their Schools was as far out of the rode of such doctrine as Christ teacheth here as it is from England to Jerusalem For though some of them stuck not to say that the Law might be expounded 72 ways yet in all their Expositions the Doctrine of Regeneration and the work of Grace was little thought on or looked after To omit their manner of expounding by Rashe sophe tebhoth Gematria Notericon Atbash Kabbalah and such wild kind of commenting as was ordinary among them the best Divinity that was to be had with them was but to instruct them in carnal rites and to heighten their Spirits to Legal performances They would speak and teach indeed concerning repentance and mortification and such kind of Doctrines but all was to promote their own Legal righteousness in such things and actions the more Their Divinity that they taught and learned was generally to this tenour To build upon their birth priviledge from Abraham Mar. 3. 9. To rest in the Law Rom. 2. 17. To rely upon their own works Mark 19. 20. Luke 18. 11. Gal. 4. 21. 5. 4. To care for no other faith but historical Jam. 2. 19. To patter over prayers as efficacious ex opere operato Maym. In
170. His Allegories make him impious and he counteth the story of Paradise to be but foolery if it be taken litteral Pag. 180. He talketh a Rabinical tale about the invention of Musick He constantly followeth the LXX as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdom as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8. 22. The Lord created me the first of his works For saith he it was necessary that all things that came to generation should be younger than the mother and nurse of all things Pag. 191. He is very uncivil with Jethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. He holdeth Isaac weaned at seven years old And mentioneth certain Dialogues made by himself personating Isaac and Ismael He calleth cap. 32. of Deuteronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Jacob praying for Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very questionable where this speech is to be found Pag. 223. The spirit of God is an immortal knowledge Pag. 232. He treateth de Printogenito secundogenito Dei that is of his Word and the World Pag. 234. He holdeth freewil but it is in comparison of the actions of men with the effects of Plants and Bruits Pag. 241. He is fallen out with Joseph again Pag. 251. He telleth a fable how all Birds and Beasts spake the same Language and understood one another but that their Tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more than enough for a taste we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow Commissioners How ought we to chear up saith he though Caius be angry at us in words seeing in his deeds he even opposeth God Josephus relateth it Antiq. lib. 18. cap. 10. PART III. The ROMAN Story §. 1. Caius still foolish and cruel THIS year did Caius make an expedition to the Ocean as if he would have passed over into Britain but the greatest exploit that he did was that first he went a little upon the Sea and then returning he gave a signal to his Souldiers that they should fall to battail which was nothing else but that they should gather cockles and shells upon the shoar and so he returned with these goodly spoils and brought them to Rome in a foolish triumph as if he had conquered the Ocean being come into the City he had like to have slain all the Senate because they had not decreed divine honours and worship to him But he became reconciled to them again upon this occasion Protogenes his bloodhound that used to carry his two Books or Black-bills the one whereof he called a Sword and the other a Dagger in which Books he inrolled whom he destined to death or punishment he coming one day into the Court and being saluted and fawned upon by all the Senate was among them all saluted by Scribonius Proculus Upon whom looking with a grim and displeased countenance What saith he dost thou salute me that hatest so deadly the Emperor my Master Whereupon the rest of the Senators arose came upon him and pulled him in pieces With this piece of service so well suiting with the Tyrants humor he was so well pleased that he said they had now regained his favour again Under his cruelty this year perished by name Ptolomy the son of King Juba because he was rich Cassius Becillinus for no crime at all and Capito his father because he could not indure to look upon his sons death Flattery delivered L. Vitellius our late Governor of Syria and it was much to appease such a Lion but that it was a flattery without parallel §. 2. Caius profane The blasphemous Atheist continued still in his detestable Deity being what God he would when he would and changing his Godship with the change of his cloths sometimes a male Deity sometime a female sometime a God of one fashion sometime of another Sometime he was Jupiter sometime Juno sometimes Mars sometimes Venus sometime Neptune or Appollo or Hercules and sometimes Diana and thus whilst he would be any thing he was nothing and under the garb of so many gods he was indeed nothing but Devil He built a Temple for himself in Rome and made himself a room in the Capitol that he might as he said converse with Jupiter But it seems Jupiter and he fell out for he removed his own mansion and built himself a Temple in the Palace because he thought that if Jupiter and he shared in the same Temple Jupiter would have the upper hand and the more repute Therefore that his own Deity might have room enough he built this new Temple and that he might be sure to get equal worship with Jupiter he intended to set up the statue of Jupiter Olympius there but pictured directly after his own Image so that it must have been Jupiters statue but Caius his picture Jupiturs trunk but Caius his head and face but this fine design came to nothing and was clean spoiled for the Ship that went for this statue was spoiled with lightning and there was a great laughing always heard whensoever any one went about to meddle with the picture to forward the business and truly it was as fit an Omen as likely could have been invented for it When this invention thus failed him he found out a new trick to get part of the Temple of Castor and Pollux for himself and joyned it to the Palace and he so contrived the matter that his entrance was just in the middle between those two gods and therefore he called them his Porters and himself he stiled the Dialis and his dear Caesonia and his uncle Claudius and divers of the richer sort he ordained to be his Priests and got a good sum of money of every one of them for their Office nay he would be a Priest unto himself and which best suited with him in such a function he admitted his Horse to be fellow Priest with him and because he would be a right Jupiter indeed he would have his tricks to imitate thunder and lightning and he would ever be defying Jupiter in Homers speech Either take me away or I will take thee And thus was his Palace parted into a sensless contrariety one part to be a Temple and another part a common Stews in one Caius to be adored as a god in another Caius to play the Beast deflowring Virgins violating Boys adulterating Matrons exacting and extracting Money from all and using to tumble himself in heaps of Money which he had so gotten THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST
Church Mercy to our Estates for their preservation mercy to our Lives for their security mercy to the Nation for its peace mercy to Widows for their incouragement mercy to the Gospel for its maintaining mercy to Souls for their reducing Such a mercy is a Christian Magistracy and so is the end and such the fruit of the execution of their Office the execution of Judgment which is the third thing I have to speak to from the third clause in the Text and Judgment was given unto them III. He saith not Power for that would not have included Judgment but he saith Judgment which includeth also lawful power yea and something else Righteousness and Justice I am assured there is none that hear me this day is so little acquainted with the stile of Scripture but he knoweth that when it speaketh of Judgment as the work of the Magistrate it meaneth the execution of Justice or of right Judgment Shall not the Judge of all the World do right Gen. XVIII 25. The very title of Judge speaketh doing right as it was with the Judge of all the World so with the Judges of any part of it This my Lords and Gentlemen is your work and imployment to judge righteous Judgment to plead the cause of the oppressed to relieve the fatherless and widow and him that hath no helper to reward every one according to the Justice of his cause before you As you carry the stamp of Christs own image in your Power so it is no whit to the life if Justice be not stamped there also And your being a mercy to the people is by doing Justice to the people I shall not here go about to teach you what you have to do in your Imployment and Function I am far from supposing that either you know not your duty or that I know it better than your selves Only give me leave to be your remembrancer a little of what is the charge that lies upon you and that not by setting any rules before you but by setting some Divine copies before you most fairly written upon which to look with a single eye may be enough to stir you up to your duty and that the more because we are commonly more wrought upon men by example than by precept I shall only propose three two copied out by God in his own example and the third a singular copy set out in his Word The first I shall be bold to offer to you of the Magistracy The second to all that have to do with you at the present occasion Counsel Jurors and Witnesses and the third before all that hear me The first is this You know Gods Attributes Power Mercy and Justice Now God acteth not any of his Attributes according to the utmost extent of the infiniteness of it but according to the most wise and most holy counsel and disposal of his own Will God never acted his Power according to the utmost infinity of his Power for else whereas he made one World he might have made a Thousand He never acted his Mercy according to the utmost infinity of his Mercy for then whereas he saveth but a little flock he might have saved all Men and Devils Nor did he ever act his Justice according to the utmost infinity of his Justice for then all flesh would fail before him and the Spirits that he hath Created But his Will as I may speak it acts as Queen Regent in the midst of his Attributes and limits and confines their acting according to the sacred disposal of that So that he sheweth his Power not when and where he can but when and where and how he will shew his Power He sheweth his Justice not when and where he can but when and where he will shew his Justice And he will shew Mercy not on whom he can but on whom he will shew Mercy Rom. IX 18. Look upon this copy and then reflect upon your selves and your Function You have your Attributes let me so call them of Power Mercy Interest in the people and the like now how are these to be acted by you An unjust Magistrate like him Luke XVIII would be ready to miswrite after the copy and say I will act these after mine own will as God acteth his after his own will No he is mistaken let him look better on his Commission The Judgment that is put into his hand is the Will of God put into his hand As the Apostle saith This is the Will of God even your Sanctification so This is the Will of God even the Judgment that is given him his Commission carries it not sic velis sic jubeas do not thou with thy Power what thou wilt but sic volo sic jubeo Do in thine Office as it is my Will and as I Command The Sun in Heaven sends down his shine upon the Earth and we are to set all our dials by that light and not by any candle of our own The Will of God as it is the rule of all his own actions so he sends down the beams of it in his Word to men to be the rule of theirs By the Ministry God puts his Will revealed in his Word into the hands of men to do according to that rule and not by any rule of their own Will So the Commission that he puts into the hands of the Magistracy is the Will of God to act by as he hath revealed in his Word not to act according to their own mind Not to shew Mercy Justice Power and Favour as they please but as Gods Will appears in their Commission It was the custom in Israel that when the King was Crowned the book of the Law was put into his hand the Will of God to be his rule and not his own So when Joshua is made chief Magistrate God instates him in his Power and with all put the Law into his hand Josh. I. 8. This book of the Law shall not depart out of thy mouth c. And so at the Crowning of young Joash I King XI 12. They put the Crown upon him and gave him the Testimony Look then upon the Copy that is before you and look upon the Commission he hath given you His Will in Heaven acts all his glorious Attributes and as I may speak it with reverence his Will rules them He hath transcribed his Will in little in your Commission to act all yours Now his Will be done by you upon Earth as it is done by himself in Heaven A second Copy that I would present before you and before all that have any thing to do with you at present about Judicature Counsel Witnesses and Jurors is Gods own righteousness and that especially in one particular example It is needless to tell you from Scripture that the righteous God loves righteousness delights in righteousness practises righteousness commands righteousness That one acting of his does demonstrate all these to admiration and that is his Justice in justifying a sinner Much is
Asa 30 Omri 4 Division 49 Ahaziah 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered and Asa 34 Omri 8 Division 53 Omri is sole King He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah and then removeth Asa 36 Omri 10 Division 55 to Samaria which he had Asa 37 Omri 11 Division 56 built for Zimri had fired the Omri 12 Kings Palace at Tirza Omri is more wicked then any that went before him he maketh cursed Statutes Mich. 6. 16. Ahab 1 AHAB reigneth in the 38 Ahab 2 year of Asa 1 King 16. 29. and Asa 38 doth more wickedly then his father World 3086 Asa 39 Division 57 Omri had done He bringeth World 3087 Ahab 3 Division 58 in the Sidonian Idoll Baal into Asa 40 Division 59 request in Israel and addeth that Idolatry to the Idolatry with the golden Calves He had married a Sidonian woman Jezabell an Idolatress a Murdress World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 a Witch and an Whore and it is no wonder if Ahab grew to a height of wickedness indeed Ahab 2 Ahab 5 Division 61 when he had such a father as Omri to bring him up and such a wife as Jezabell to lye in his bosom 2 CHRON. XVII all World 3091 Ahab 3 Ahab 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab 7 Division 63 the third year sendeth Ahab 5 Ahab 8 Division 64 Priests Princes and Levites Ahab 6 Ahab 9 Division 65 to teach the Law He hath Ahab 7 Ahab 10 Division 66 great tribute from the Philistims Ahab 8 Ahab 11 Division 67 and Arabians hath Ahab 9 Ahab 12 Division 68 eleven hundred thousand and Ahab 10 Ahab 13 Division 69 sixty thousand fighting men Ahab 11 Ahab 14 Division 70 and is a terror to all that were round about him But hath already made affinity with Ahab and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign See 2 Kings 8. 26. 1 King 22. ver 44. to 50. World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 1. JORAM the son of Jehoshaphat reigneth Observe these Texts 1 King 2â— 51. Ahaziah the Son of Ahab began to raign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah and reigneth two years And 2 King 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken and Jehoram reigned in his stead in the second year of Jehoram son of Jehoshaphat King of Judah And 2 King 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat King of Judah By these Scriptures it is most plain that both Joram the son of Jehoshaphat and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat I shall not need to make the collection it is so conspicuous in the Text for who seeth not in them that Jehoshaphats eighteenth when Joram the son of Ahab beginneth to reign is called The second year of Joram the son of Jehoshaphat Now Jehoshaphats reign was not yet expired by eight or nine years for this was in his seventeenth year and he reigned five and twenty 1 King 22. 42. Nor was Ahabs reign expired by two or three years for this was in his twentieth year and he reigned two and twenty 1 King 16. 29. But the reason that both their sons came into their thrones thus in their life time and both in this same year was because the fathers Jehoshaphat and Ahab were both ingaged in the war against the Syrians about Ramoth Gilead and while they were providing for it and carrying it on they made their sons Viceroyes and set them to reign in their stead while they were absent or imployed about that expedition we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward 1 KING XVI ver 30. to the end World 3091 Ahab 3 Ahab 6 Division 62 AHAB doth abominably Ahab 4 Ahab 7 Division 63 buildeth a Chappel and Ahab 5 Ahab 8 Division 64 an Altar to Baal in Samaria In Ahab 6 Ahab 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab 10 Division 66 of Rahab living now in Bethel Ahab 8 Ahab 11 Division 67 seeing Canaanitish Idolatry Ahab 9 Ahab 12 Division 68 and Canaanitish manners come Ahab 10 Ahab 13 Division 69 on so fast he is imboldned to set Ahab 11 Ahab 14 Division 70 on to build Jericho again to make it a Canaanitish City but his eldest Son is slain in laying the foundation and his youngest son in setting up the Gates according to the curse of Joshua denounced upon such an undertaking above five hundred and thirty years before 1 King 17 18 19. In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetick spirit of Elias a seasonable reformer when times were come to the very worst He was of Jabesh Gilead he shutteth up Heaven that there is no rain for three years and six months till Baalites be destroyed and then there is rain enough He is fed by birds of prey he feedeth the Sareptane widow and becometh the first Prophet of the Gentiles He raiseth her dead Child destroyeth hundreds of false Prophets bringeth fire from Heaven and rain ere long after it Fasteth forty days and forty nights seeth the Lord where Moses had seen him accuseth Israel to him Is appointed to anoint Hazael King of Syria who should plague Israel for their Idolatry and to anoint Jehu King of Israel who should destroy the house of incorrigible Ahab and to anoint Elisha a Prophet in his stead to go on with the reformation that he had begun John Baptist was a second Elias a man in a hairy garment and leather girdle 2 King 1. 8. Matth. 3. 4. of a powerful and operative Ministry and a great reformer in corrupt times 1 KING XX XXI XXII vers 51 52 53. Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek 1 Sam. 15. Ahab murdereth Naboth for his Vineyard World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 AHAZIAH the Son of Ahab reigneth 1 KING XXII to Verse 50. and 2 CHRON. XVIII all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 JEHOSHAPHAT and Ahab are now together in
from this first mischief of faction and schisme 1. A member of the Church had married his fathers wife yea as it seemeth 2 Cor. 7. 12. his father yet living which crime by their own Law and Canons deserved death For he that went in to his fathers wife was doubly liable to be stoned both because she was his fathers wife and because she was another mans wife whether he lay with her in his fathers life time or after his death Talm. in Sanhed per. 7. Maym in Issure biah per. 1 2. And yet they in the height of the contestings they had among themselves did not only not take away such a wretch from among them nor mourn for the miscarriage but he had got a party that bolstered him up and abetted him and so while they should have mourned they were puffed up His own party in triumph that they could bear him out against the adverse and the other in rejoycing that in the contrary faction there was befallen such a scandal Or both as taking this Libertinism as a new liberty of the Gospel The Apostle adviseth his giving up to Satan by a power of miracles which was then in being So likewise did he give up Hymeneus and Alexander 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. in the case of Ananias and Saphira to be from that passage of Christ to the Disciples John 20. 22. He breathed on them and said whose sins ye retain they are retained c. and so were the Apostles indued with a miraculous power of a contrary effect or operation They could heal diseases and bestow the Holy Ghost and they could inflict death or diseases and give up to Satan Now though it may be questioned whether any in the Church of Corinth had this power yet when Pauls spirit with the power of the Lord Jesus Christ went along in the action as Chap. 5. 4. there can be no doubt of the effect 2. Their animosities were so great that they not only instigated them to common suits at Law but to suits before the tribunals of the Heathen which as it was contrary to the peace and honour of the doctrine of the Gospel so was it even contrary to their Judaick traditions which required their subjection and appeals only to men of their own blood or of their own Religion The Apostle to rectifie this misdemeanour first calls them to remember that the Saints should judge the world and this he mentioneth as a thing known to them Chap. 6. 2. and it was known to them from Dan. 7. 18 27. And the Kingdom and Dominion and the greatness of the Kingdom shall be given to the people of the Saints of the most High How miserably this is misconstrued by too many of a fifth Monarchy when Saints shall only Rule is to be read in too many miseries that have followed that opinion The Apostles meaning is no more but this Do you not know that there shall be a Christian Magistracy Or that Christians shall be Rulers and Judges in the world and therefore why should you be so fearful or careless to judge in your own matters Observe in what sense he had taken the word Saints in the former verse namely for Christians in the largest sense as set in opposition to the Heathen And he speaks in the tenour of Daniel from whence his words are taken that though the world and Church had been ruled and judged and domineered over by the four Monarchies which were Heathen yet under the Kingdom of Christ under the Gospel they should be ruled and judged by Christian Kings Magistrates and Rulers Secondly He minds them Know ye not that we shall judge Angels ver 3. Observe that he says not as before Know ye not that the Saints shall judge Angels But we By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils Now the Saints that is all Christians that professed the Gospel were not to judge Devils but we saith he that is the Apostles and Preachers of the Gospel who by the power of their Ministry ruined his Oracles Idols delusions and worship c. Therefore he argueth since there is to be a Gospel Magistracy to rule and judge the World and a Gospel Ministry that should judge and destroy the Devils they should not account themselves so utterly uncapable of judging in things of their civil converse as upon every controversie to go to the Bench of the Heathens to the great dishonour of the Gospel And withal adviseth them to set them to judge who were less esteemed in the Church ver 4. Not that he denieth subjection to the Heathen Magistrate which now was over them or incourageth them to the usurpation of his power but that he asserteth the profession of the Gospel capable of judging in such things and by improving of that capacity as far as fell within their line he would have them provide for their own peace and the Gospels credit We observed before that though the Jews were under the Roman power yet they permitted them to live in their own Religion and by their own Laws to maintain their Religion and it may not be impertinent to take up and inlarge that matter a little here As the Jews under the Roman subjection had their great Sanhedrin and their less of three and twenty Judges as appears both in Scripture and in their Records so were not these bare names or civil bodies without a soul but they were inlivened by their juridical executive power in which they were instated of old So that though they were at the disposal of the Roman Power and Religion and Laws and all went to wrack when the Emperour was offended at them as it was in the time of Culigula yet for the most part from the time of the Romans power first coming over them to the time of their own last Rebellion which was their ruine the authority of their Sanhedrins and Judicatories was preserved in a good measure intire and they had administration of justice of their own Magistracy as they injoyed their own Religion And this both within the Land and without yea even after Jerusalem was destroyed as we shall shew in its due place And as it was thus in the free actings of their Sanhedrins so also was it in the actings of their Synagogues both in matters of Religion and of civil interest For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship so were there Rulers or Magistrates in reference to Civil affairs which judged in such matters Every Synagogue had Beth din shel sheloshah a Consistory or Judicatory or what you will call it of three Rulers or Magistrates to whom belonged to judge between party and party in matters of money stealth damage restitution penalties and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital
36. 1. R. Chinna bar Papa R. Samuel bar Nachman went by a man that was plowing on the seventh year the year of release R. Samuel saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed R. Chinna saith Our master did not teach us thus for it is forbidden to say God speed to one that is plowing on the seventh year John stileth himself an Elder and so doth Peter 1 Pet. 5. 1. not as laying aside their Apostolical power but as dealing with those to whom they write in a Ministerial way and by this very title that they assume to themselves they closely intimate that thenceforward the extraordinary Function and gifts Apostolick must not be expected but the Ministerial in the ordinary way of Elders or Ministers as the title had been long and vulgarly known And yet when he speaks of Diotrephes and his abusiveness he then threatens to shew his Apostolick power and himself A Son of thunder against him THE REVELATION OF JOHN AS it will be easily admitted to place this Book last of all the New Testament because it stands so in all Bibles so on the other hand it will be cavilled at that I have brought in the writing of it so soon as before the fall of Jerusalem since it hath been of old and commonly held that it was penned in the reign of Domitian far after these times that we are upon But the reasons by which I have been induced thereunto will appear out of some passages in the Book it self as we go through it As God revealed to Daniel the man greatly beloved the state of his people and the Monarchies that afflicted them from his own time till the coming of Christ so doth Christ to John the beloved Disciple the state of the Church and story in brief of her chief afflicters from thence to the end of the world So that where Daniel ends the Revelation begins and John hath nothing to do with any of the four Monarchies that he speaketh of but deals with a fifth the Roman that rose as it were out of the ashes of those four and swallowed them all up The composure of the Book is much like Daniels in this that it repeats one story over and over again in varied and inlarged expressions and exceeding like Ezekiel's in method and things spoken The style is very Prophetical as to the things spoken and very Hebraizing as to the speaking of them Exceeding much of the old Prophets language and matter adduced to intimate new stories and exceeding much of the Jews language and allusion to their customs and opinions thereby to speak the things more familiarly to be understood And as Ezekiel wrote concerning the ruine of Jerusalem when the ruining of it was now begun so I suppose doth John of the final destruction of it when the Wars and miseries were now begun which bred its destructions REVEL Chap. I II III. THE three first Chapters refer to that present time when John wrote and they contain the story of his obtaining this Revelation and of the condition of the seven Churches of Asia at that time declared in the Epistles directed to them John travelling in the Ministry of the Gospel up and down from Asia Westward cometh into the Isle Patmos in the Icarian Sea Vid. Strab. lib. 10. an Island about thirty miles compass Plin. lib. 4. cap. 12. and there on the Lords day he hath these visions and an Angel interprets to him all he saw He seeth Christ clothed like a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. See the LXX in Exod. 28. 4. and girded over the paps as the Priests used to be with the curious girdle His appearance full of Majesty and gloriousness described in the terms of Daniel Chap. 7. 9. 10. 5 6. Amongst other his Divine titles he is called Alpha and Omega terms ordinarily used by the Jews only uttered in their Hebrew Tongue to signifie the beginning and the end or the first and the last Midr. Tillin fol. 47. 2. Abraham and Sarah performed all the Law from Aleph to Tau Marg. tripl targ in Deut. 18. 13. He that walks in integrity is as if he performed all the Law from Aleph to Tau He directs Epistles to be sent to the seven Churches of Asia who are golden Candlesticks though very full of corruptions it is not a small thing that unchurches a Church and inscribed to the Angels of the Churches This phrase translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliahh Tsibbur the title of the Minister in every Synagogue who took care for the publick reading and expounding of the Law and Prophets And these Epistles are sent accordingly to the Ministers of the several Churches that they might be read openly in their Congregations There are seven several Epistles to the several Churches dictated immediately and sent by Christ and another general one from John to them all in which he shews the warrant and way of writing those seven He terms the Holy Ghost the seven Spirits according to the Jews common speech who from Isa. 11. 2. speak much of the seven Spirits of Messias and speaking of Christs coming with clouds Chap. 1. 7. from Dan. 7. 13. and from the words of Christ himself Matth. 24. 30. He at once teacheth that he takes at Daniel and speaks of Christs coming and reigning when the four Monarchies were destroyed and especially referreth to the first most visible evidence of his power and dominion in coming to destroy his enemies the Jewish Nation and their City And here is one reason that induceth me to suppose this Book written before that City was destroyed Coming to read the present condition of these Asian Churches in the Epistles written to them we may pertinently think of that saying of Paul 2 Tim. 1. 15. This thou knowest that all they that are in Asia are turned from me A great Apostacy of which there is too much evidence in these Churches as also mention of some sad fruits of it and means and instruments inducing to it As 1. unbelieving Jews which the Holy Ghost all along calls A Synagogue of Satan with these the Church of Smyrna was pestered and more especially Pergamus where their mischievousness is stiled the very throne or seat of Satan and where they had murdered Antipas a faithful Martyr already 2. False Apostles and seducers some that pretended Apostolick power and commission and it may be coloured their pretences with Magical wonders that they might act more Apostle like These the Church of Ephesus was troubled with but had discovered their delusions and found them liars 3. Other seducers that it may be came not in the demonstration of such devilish power but answered that by their horrid devilish doctrines the doctrines of the Nicolaitans which taught to eat things sacrificed to Idols and to commit fornication In Thyatire a woman seducer cried up this doctrine a whore and witch a Jezabel wherefore she and her children that is her Disciples are threatned to be destroyed
vengeance that had been so abundantly given but may the better judge wherein that vengeance did chiefly consist CHRIST LXVII NERO. XIII IN this thirteenth Year of Nero therefore Vespasian cometh General into Judea to undertake that War A second Nebuchadnezzar an instrument of the Lord raised up to execute his vengeance upon that Nation now the Nation of his curse and to destroy their City and Temple as the other had done And as several strange occurrences befel that destroyer recorded in the Book of Daniel so did divers strange things also befal this recorded by the Roman Historians with one consent As Nilus flowing a handful higher on that day that he came into Alexandria then ever it did in one day before A Vision that he had in the Temple of Serapis of his servant Basilides who was known to be at that instant fourscore miles off sick And especially his healing of a blind mans eyes by anointing them with his spittle and curing a lame mans hand by treading upon it with his foot To which may be added those that were accounted the presages of his reigning as a cypress tree in his ground clean rooted up by the winds over night grew strait up again and well in the morning An Ox came and laid him down at his feet and laid his neck under his feet at one time as he sat at meat and a dog came and brought him a dead mans hand at another Now not to dispute whether all these things were true or no nor by what power they were wrought certainly they set the man in the eyes of men as a man of rarity and as he was designed by God for a singular work so did these things make him to be a man looked upon as one of some singular omen and fortune His work in the Jewish Wars this year was more especially in Galilee where first coming to Ptolemais the men of Sipphoris the greatest City there come peaceably and yielding to him and they had done so indeed before to Cestius Gallus Josephus who afterward wrote the History of these Wars was now a great party in them having fortified many Cities and places in Galilee and being the chiefest that in those parts stood against the Romans First he finds them work at Jotepata which indures a very sharp siege and puts the Romans to very sharp service before it be taken At last after about fifty days siege Vespasian enters it July 1. There Josephus himself is taken and foretels Vespasian that he should be Emperour Joppa taken presently after and Tiberias yielded and Taricheae taken and 6500 slain there Gamala gained Octob. 23. and divers other places brought in this year either by storm or surrender which Josephus recordeth the story of de Bello lib. 3. through the whole Book and lib. 4. to the end of the ninth Chapter which he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus was all Galilee subdued CHRIST LXVIII NERO. XIV VESPASIAN therefore having subjected and setled Galilee he falls this year to work in Judea and indeed there the Jews fall to bitter work among themselves For all the unquiet spirits whom the War had prosecuted and hunted from other parts or whose turbulency desired to be in action were flocked hither so that Jerusalem and Judea were filled full of men and trouble and quickly full of famine blood and all manner of misery The doleful story Josephus gives at large as also what the Romans did among them this year de Bello lib. 4. whither the reader may have recourse This year Nero died by his own hand to escape publick and more shameful execution In him ended the Blood and Family of the Caesars And now that mystery of State was discovered That an Emperour could be made though not of that Blood and elsewhere then at Rome and the misery of the State accrewed by that discovery when the longest sword did make the Emperour and the trying which was the longest undid the Empire The souldiery in Spain proclaimed Galba to succeed him against whom riseth up Otho and cuts him off when he was now reigning but in his seventh month having only brought the Royalty into his family and himself to misery and ruine by it When he was slain a common souldier cut off his head and putting his finger into his mouth for he was bald and therefore he could not bear it by the hair he carried it to Otho who gave it to the scum and black guard of the Camp and they fixing it upon a pole carried it up and down in derision CHRIST LXIX OTHO OTHO was scarce set in the Throne when Vitellius riseth up against him and the determination of this competition was not so speedy and unsensible as was that betwixt Galba and Otho For Otho slew Galba without any noise and when himself had but three and twenty associates at this first conspiring against him But the present quarrel shook a good part of the Empire with sidings and preparations and came to a pitcht battel before it came to an end Otho's men lost the field and when tidings of his defeat came to him he resolved to strive no longer but to render up his Empire and life together and so slew himself He reigned if it may be called a reign but 95 days VESPASIAN VITELLIUS is now Lord of all who indeed is not Master of himself A man of that untemperance and luxury that few equalled him and divers that did follow him and his course died of surfets Divers men and Cities were undone by his riotous excesses and the souldiers became effeminate by his example In the time of his reign which ended before this year was out there were divers prodigies A Comet Two Suns at the same time one in the East another in the West The Moon twice eclipsed unnaturally In the Capitol the footsteps seen of many and great Daemones coming down from thence And Jupiters Temple opened of its own accord with horrid noise And let this be reckoned for a prodigy too Maricus a man of an ordinary extraction among the Boii raised a considerable number of men and proclaimed himself a God He was soon overthrown and thrown to the wild beasts whom when they rent not in pieces it heightned the peoples opinion in thoughts that he was a God indeed but Vitellius found another way to put him to death and so his Godship was spoiled There were divers petty mutinies of the Armies and destroying of Towns in Italy and other parts before Vespasian stird but when he stood up there were concussions that made all the Empire to shake as it had hardly ever done before He was then in the East about the Wars of the Jews as we have touched instantly before And there the Armies in Egypt Judea and Syria swear fealty to him in the month of July And in a short time all the Provinces even to Achaia did the like The Legions in Maesia Illyricum Pannonia fall to him and letters are sent into
he do paraphrase it thus According as I by an humble submission desire to be baptized by thee so it becometh us because we are sent of God the Father to call men away from all unrighteousness and to teach the people to fulfill and perform in work whatsoever is right omitting nothing be it never so little which we know to be agreable to the will of God Therefore he importeth not that by the receiving of baptism all righteousness is fulfilled but that by them that are Masters and Teachers of all righteousness nothing is to be passed over which is right although they be not bound thereto by necessity and though the thing it self seem never so small Which exposition though it be good and sound in regard of the truth contained in it yet seemeth it not to be punctuall and seasonable for this place For whereas the very marrow and pith of it lyeth in this that Christ and John being teachers of the people must practice themselves what they teach others to practice and therefore must Christ be baptized for example to others let the Reader judge whether the inference be good by this that John himself was never baptized and consequently whether the application of such a sense to these words be fitting and agreeable Sixthly Chemnitius yet goeth nearer the text and the mark and bringeth the word Righteousness to reflect upon men explaining it thus that since Christ came to conferr and apply righteousness to men and accordingly to sanctifie every thing and means that might conduce to convey the same unto them therefore would he thus consecrate baptism by his own being baptized and give vigor to it to be a seale and strengthener of righteousness and grace begun and in this sense he saith that it becometh him to fulfill all righteousness or every thing whereby the righteousness of man may be forwarded and promoted and because John was the Minister of Baptism therefore in the word us he joyneth him also in the fulfilling with him To this purpopose he and far more largely coming as close to the mark as any we meet with and yet if I judge aright not so close as to hit it in these two respects First in that he seemeth to hold and so also do many others with him that Christs performance of the several parts of righteousness personally in himself was requisite to the sanctifying of such things to others whereas his very institution of any such a thing giveth validity sufficient to it without his own actual example As in this very thing in hand concerning baptism if Christ instituted that in the hand of John for a Sacrament to continue in his Church for ever I cannot see what vertue vigor or efficacy his being baptized by John added to it more than his institution of it before had done save only for the more sensible reverence of it in the eyes of the People Secondly and chiefly because it is harsh and bold to conceive that Christ in the performance of any thing that might tend to mans justification should take a man to be a sharer and co-worker in such equality as the words thus and us do make the Baptist. By righteousness therefore in this place may rather be understood the equity and justice of the Law and Christs fufilling of the same Not the moral for that opinion we refused before but the other parts of it which were either Prophetical or figurative and tipical Not denying his fulfilling the moral Law neither for that he performed to a tittle being without the least taint of sin either in thought word or deed but rather illustrating and setting forth his performance of that the more in that he was also so punctutual to fulfill the other parts of the Law which were less material And to this exposition of righteousness namely for the equity of the Ceremonial or typical Law not only the matter or thing in hand it self but even every word also that is in this clause do give their consent and confirmation For first if we look upon the Ceremonial Law it self and the reason why it was given we shall find that it was neither so exact and exquisite in regard of it's injunctions nor so strict or necessary to be performed in it self according to the Letter as it was in regard of its significancy of good things to come the force and vertue of it consisting not so much in its very verbal precepts and corporal observances as in its representative and typical predictions and fore-shewing of some better things to come thereafter And howsoever those Rites and Ceremonies had their obedience in the practices of the Jews yet their equity and very intent indeed they had not but in the fulfilling of Christ. Secondly if we look also upon baptism which was the matter now in agitation and the baptism of Christ also how they were both fully and plainly prefigured under legal Rites and Ceremonious observances was shewed before Thirdly it was requisite that Christ should fulfill the Ceremonial Law as well as the moral in some kind of necessity though not as much for the one as for the other For as the Moral was a Law of Faith so also was the Ceremonial a Law of hope as the judicial was also of Charity In the Moral Law it was shewed to man what he was to do but withall he saw by the same Law his own disability and impossibility of performing what was to be done The sight of this driveth man to lay hold of Christ that performed that Law for him and thus the Law though it be according to the letter a message of death yet in the spirit it is a doctrine of Faith unto life The Jew being thus entred by the moral Law into the School of Faith then came in the Ceremonial and was as an usher of hope for by those rites and legal observations the memory of Christs coming was continually kept fresh and the eye and expectation and the fruit and application of his performance of the moral Law for the good of men dayly read in those typical and shadowed lectures As therefore as it was absolutely necessary that Christ should fulfil the moral Law in regard of all men so was it respectively necessary that he should answer and accomplish the Ceremonial in regard of the Jew For if the outward observance thereof were for nothing so much as to lead his eye and expectation to Christ and the very life and equity thereof were included in him how necessary was it that for the sake of that people and for confirmation both to them and all others that he was Christ that was to come that he should fulfill that part of the Law as well as the other At the least how fitting And so he saith in the place in hand Thus it becometh us to fulfill all the equity of the Ceremonial Law Now the Ceremony to which our Saviour looketh in these words was the washing of the Priests in water when
birth of his mother to conduce to it For if Christ did use an undoubted word to signifie from above and Nicodemus did undoubtedly understand him to speak of being born from above yet certainly he could not understand it of being born from Heaven locally any more than when he saith that Christ was sent from God he understood that locally too which none will say he did And then if he did not understand this birth from above locally his answer though indeed improper in it self yet is as proper to that phrase of being born from above as to the other of being born again from above he cannot b b b b b b To see the Kingdom of God is to enter into it vers 5. or to partake of it as to see corruption Psal. 16. 10. to see Death Luke 2. 26. Joh. 8. 51. to see evil Psal. 90. 15. to see sorrow Rev. 18. 7. to see good Eccles. 6. 6. c. is to be in these estates or to partake of them See vers 36. To see life is to have life see the Kingdom of God 4. Nicodemus saith unto him How can a man be born c c c c c c Being old So is the Greek verbatim and being so rendred it leaveth the matter less scrupulous than being expressed when he is old for that might seem to restrain the new birth ever till a man be old The Syrian hath kept close to the sense given Can an old man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being old Can he enter the second time into his mothers womb and be born 5. Iesus 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 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit 7. Marvel not that I said unto thee d d d d d d Except a man be born in ver 3. is here explained Ye must be born And so doth not only shew a command included in a doctrinal lesson but also that the words We and Ye are sometimes to be taken indefinitely though they seem only to speak of a fixed number And so in vers 2. We know that thou art a Teacher the word we must be so taken compare Matth. 5. 3 4 5. c. where it is said blessed are they with Luke 6. 20 21. where blessed are ye Ye must be born again 8. The e e e e e e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used hath been understood by some for the holy Spirit which word indeed is used constantly for it in the Scripture and some of that opinion have strengthened themselves in it by this because a voluntary action is ascribed unto it It bloweth where it listeth which cannot be ascribed say they unto the wind The word indeed in the Greek is of various signification as is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and as it doth very commonly and very properly signifie the eternal Spirit the Holy Ghost and the created Spirits Angels and the souls of men so doth it also the sensible Spirits the breath of our mouths and the wind of Heaven In this last sense which is the sense that we have in hand it is taken by the Septuagint Gen. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord brought a wind over the Earth And 1 King 18. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a mighty strong wind c. but the Lord was not in the wind c. And so doth Aristotle confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de Mund. And in that sense do Cyrill Chrysostome Theophylact his mouth and other of the Fathers take it here For 1. otherwise here would be no comparison which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth shew there is And to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the holy Spirit in the beginning of the verse as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter end is to be taken in that sense would make a very harsh and rugged construction 2. It is very improper to say that Nicodemus now had heard the sound or voice of the Holy Ghost being as he was yet so far to seek in the things of Salvation And 3. whereas it is said the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloweth where it listeth as if a voluntary action were ascribed to it it is but such another speech as when the Sun is said to know his going down Psal. 104. 19. Now there is as little knowledge in the Sun as there is voluntariness in the wind unless with the Jews we will hold the Sun Moon and Stars to be intellectual creatures and yet such an expression is used of it for elegancy and fulness of expression wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit 9. Nicodemus answered and said unto him How can these things be 10. Iesus answered and said unto him Art thou a master of Israel and knowest not these things 11. Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 12. If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things 13. And no man hath ascended up into Heaven but he that came down from Heaven even the Son of man which is in Heaven 14. And as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up 15. That whosoever believeth in him should no perish but have eternal life 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 17. For God sent not his Son into the world to condemn the world but that the world through him might be saved 18. He that believeth on him is not condenined but he that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God 19. And this is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil 20. For every one that g g g g g g By this he expresseth the Hebrew phrase so common in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is used generally of all the Kings of Israel and of too many of the Kings of Judah He did evil in the sight of the Lord. doth evil hateth light neither cometh to the light lest his deeds should be reproved 21. But he that h h h h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. doth truth cometh to the light that his deeds might be manifest
Overseer of the waters for the peoples accommodation at the festivals for such an office one of the Priests had Maymon in Keli Mikdash per. 7. But whether he were the same man and of that Office or no the Evangelist hath set this double character upon him that he was a man of the Pharisees and so principled clean contrary to the doctrine of the Gospel and that he was a Ruler of the Jews or one of the great Sanhedrin Joh. 7. 5. and so had power in his hands to act in opposition of the Gospel according to his principles It was not therefore an ordinary conversion when Nicodemus is converted as it was in the conversion of other sinners but it was a work of a more singular wonder when he and such as he were brought home to the obedience of the Gospel who were not only under the power of corruption and domineering of sin as others also were but under religious principles as they held them clean opposite and contramilitant to the Gospel And thus in the conversion of Nicodemus a man of power and of such principles at Christs first coming up to Jerusalem in his publick Ministry the power of the Gospel and of the work of grace is demonstrated and a Patron for the rising Gospel is provided Vers. 2. The same came to Iesus by night This his coming by night is spoken of again by this same Evangelist Chap. 7. 50. 19. 39. and commonly is interpreted to be because of the weakness of his faith as not daring to own Christ in the sight of the Jews Which although we will not wholly deny yet may there some other reasons be given also of his coming by night besides fear and weakness of faith only As 1. If his coming to Christ was to be instructed and satisfied by Christ in discourse concerning the Kingdom of God and whether he were the Messias or no c. as it may be well supposed it was in that concourse of people that was then at Jerusalem and especially about Christ all day long after they had once seen his miracles it was not possible for him to have any privacy with him but by night 2. If he came the night after the day of the Feast on which Christ did his miracles it shews his as much willingness toward the Gospel in coming so soon as it shewed weakness that he came by night 3. The traditions of the Jews did set a singular esteem and value upon the study of the Law and Divinity by night Although the command say they be to learn by day and by night yet a man learns the most of his wisdom by night c. Therefore whosoever will obtain the Crown of the Law let him study every night and not lose one The wise men say The song of the Law is not but in the night as it is said Arise sing in the night and he that studies the Law by night a thread of mercy is drawn out for him by day Every house in which they hear not the words of the Law by night fire devours it Maym. in Talmud torah per. 3. §. Rabbi we know that thou art a Teacher come from God Rabbi was the distinctive title of a man ordained with which he was stiled when he received Ordination to be a Doctor or a Judge How is ordination saith Maymony Not that they always lay their hands upon the head of the Elder that is to be ordained but that they call him Rabbi and say to him Behold thou art ordained and thou hast power to judge c. Sanhedr per. 4. But the word came into more inlarged use among them so as to be given in compellation to any of learning rank or Religion And whether Nicodemus do so title Christ in the proper or in the common use of the word it is not much material to look after It is like he doth it because he acknowledgeth him a Teacher and a Teacher come from God as John is said to be a man sent from God Joh. 1. 3. and called Rabbi Joh. 3. 26. Now these phrases come from God and sent from God do stand in contradistinction to teachers coming from men and sent from men Which way of emission of Teachers and Preachers by Ordination though it were according to the Ordinance and way of God yet because the action was done immediately by the hands of men it was of a very great difference from theirs whose immediate commission was from the Lord by revelation inspiration or some such Divine warrant of the Spirit of Prophecy Nicodemus therefore when he calleth Christ a Teacher come from God he meaneth some more special mission from God than the ordinary and mediate one by ordination and he acknowledgeth him to be a Prophet at least immediately sent from God as the Prophets had been of old by the word of the Lord with the power of miracles in their hand if he do not in the term acknowledge him more than a Prophet of which hereafter But whom doth Nicodemus join with himself in this acknowledgment when he saith We know in the plural number Were there any of his Scholars with him now with Christ when he speaketh these words Or did he mean that himself and his fellows of the Sanhedr were convinced of Christs being a Prophet Truly were it not that I knew the phrase is otherwise taken and construed then always in a definite sense or fixed to a certain number I should as soon understand it so as any other way applied to any particular company or number of persons For do but imagin upon the appearing of the great and wondrous miracles of Christ after that the working of miracles had been out of date and use for so many ages together what a serious recognisance and solemn debate must the great Sanhedrin needs take up about this matter whom it concerned to look after things of that nature It is past all doubting that they would sadly canvass the case amongst themselves whether Christ were a true Prophet yea or no and it can be but little doubted neither that when they fully skanned the case and weighed the miracles that he did they could not but in heart consent that he was a Teacher sent from God for that no man could do such miracles as he did unless God were with him which thing indeed in action and in their demeanour towards him they always denied scorning opposing and persecuting him as it appeareth all along in the story yet certainly they could not in heart deny it and so their sin in acting so was so much the greater If one should therefore understand the word we know in this strict construction as if Nicodemus having been in the Sanhedrin all day and it in debate about Christ and not able to gainsay his Divine mission because of his wondrous workings he should come at night and tell Christ how he and his fellows of the Sanhedrin were convinced that he was a Teacher sent from God
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
them of the most difficulty as far as Grammatical construction and truth of history will warrant and justifie Reuben thou art my first born my might and the beginning of my strength There is a remnant of dignity for thee and a remnant of strength For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth many times in the Bible and so was Reuben dignified in leading the Van in the wars of Canaan Josh. 4. 12. And so had he a residue of strength in being frontier against the Hagarens 1 Chron. 5. 10. Vers. 4. Unstable as water in affecting the Priesthood Numb 16. 1 2. and in refusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne relinquas of the Land of promise Numb 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave no remnant of thine instability c. Vers. 5. Simeon and Levi brethren their traffickings are instruments of cruelty for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venditionis Ipsorum pretence of trading with Shechem they made an instrument to execute their bloodiness Vers. 6. For in their anger they slew a man as for their will they would hough an ox For they used Circumcision as a means to master and murder me as if they should have cut the sinews of an Ox to bring him under to their will Vers. 13. Zebulon shall dwell at the haven of the Seas the Sea of Galilee or the lake of Genezaret East and the Sea of Phaenicia or the Mediterranian North-West Vers. 14. Issachar is an Asse of bone couching down between two burdens of the Kingdom of Phaenicia on the one side and the Kingdom of Samaria on the other Vers. 22. Joseph is a son of fruitfulness his fruitfulness in sons shall be by the well In daughters it goeth even to the Enemy This Interpretation of that part of Josephs blessing be referred to the censure of the learned Reader as conjectured at rather than boldly averred and that upon these considerations First That there is a plain Antithesis betwixt Ben and Bavoth and therefore is to be construed accordingly of sons and daughters Secondly That the word Ben is by his place in regimine but by his vowel not so is Porah by his last letter in regimine but not by this place and therefore both of them to be rendered something answerable to this their double condition Ben-Porath Joseph is a son of fruitfulness here they have the due of their place and Porath Ben fruitfulness of sons here they have the due of their vowels and letters Thirdly That Porath also is to be understood in the latter clause Porath Bavoth fruitfulness in daughters Fourthly That Shur signifieth natively in Hebrew an Enemy Psal. 92. 12. and it is but from the Chaldee idioms that it betokeneth a wall Josephs fruitfulness in sons then did chiefly shew it self by the well of Shechem where Joshua of Joseph aslembleth all the Tribes as Prince over them and there also Jeroboam of Joseph raiseth up that house to a Kingdom From these words of Jacob the inhabitants of Sychar had their warrant to maintain that their well was Jocobs well and that his sons and cattel drank of it For it might not have been digged of a thousand years after Jacob was dead and gone for ought any Samaritane alive could tell if he fetched not his authority from these words of Jacob who having given that portion of ground to Joseph Gen. 48. 22. doth here intimate that there was a well in it and besides that well in his house should rise to honour His fruitfulness by daughters you may see in Judg. 21. where the daughters of Jabesh Gilead and of Shiloh both of Joseph make up the breach of an hostile Tribe the Tribe of Benjamin or else it had decayed AN Handful of Gleanings OUT OF THE BOOK OF EXODUS SECTION I. Israel afflicted in Egypt about 120 years FROM the giving of the promise to Abraham Gen. 12. to the deliverance out of Egypt and the giving of the Law were 430 years Exod. 12. 40. Gal. 1. 17. This sum of years divided it self into two equal parts for half of it was spent before their going into Egypt and half of it in there being there Two hundred and fifteen years were taken up before they went into Egypt thus From the promise given to Abraham to the birth of Isaac five and twenty years compare Gen. 12. 4. with Gen. 21. 5. From the birth of Isaac to the birth of Jacob threescore Gen. 25. 26. from thence to their going down into Egypt a hundred and thirty Gen. 27. 9. The other two hundred and fifteen years they spent in Egypt namely ninety four before the death of Levi the longest liver of all the twelve Tribes and a hundred and twenty one betwixt his death and their deliverance For Levi and Joseph were both born in the seven years of Jacobs second apprentiship Gen. 29. 30. Levi in the fourth and Joseph in the seventh so that there were three years between them Now Joseph when his Father and brethren came down into Egypt was nine and thirty years old Compare Gen. 41. 46. 51. 45. 6. And then was Levi forty three And Levi lived an hundred thirty and seven years Exod. 6. 16. out of which those forty three being deducted which he had spent before their coming down into Egypt it appeareth they were in Egypt ninety four years before his death And those ninety four being deducted out of the two hundred and fifteen which they spent in that land it appeareth also that a hundred twenty one years passed betwixt his death and their delivery and till his death they felt no affliction Exod. 1. 6 7 8. SECTION II. The 88 89 Psalms penned in the time of this affliction THESE two Psalms are the oldest pieces of writing that the World hath to shew for they were penned many years before the birth of Moses by two men that felt and groaned under this bondage and affliction of Egypt Heman and Ethan two Sons of Zerah 1 Chron. 2. 6. In Psalm 88. Heman deploreth the distress and misery of Israel in Egypt in most passionate measures and therefore titles his Elegy Gnal Mahalath Leannoth concerning sickness by affliction and accordingly he and his brethren are called the Sons of Mahol 1 King 4. 31. In Psal. 89. Ethan from the promise Gen. 15. sings joyfully their deliverance that the raging of the Red Sea should be ruled vers 9. and Rahab or Egypt should be broken in pieces vers 10. and that the people should hear the joyful sound of the Law vers 15. Object But David is named frequently in the Psalm who was not born of many hundreds of years after Ethan was dead Answ. 1. This might be done Prophetically as Samuel is thought to be named by Moses Psal. 99. 6. for that Psalm according to a rule of the Hebrews is held to have been made by him 2. It will be found in Scripture that when some holy men indued with the Spirit of God have left pieces
of at the confusion of Babel and had lain so long in darkness sin superstition and Idolatry strangers to God and aliens from the congregation of Israel bondslaves of Satan and under his dominion and even all the world Israel only execepted become the Kingdom of Hell and the Devil Sixthly Satan had by this very time brought his Kingdom among these Heathens to the very Apex and perfection when he had gotten one into the throne of the Roman Empire which was now over all the world who by the very sword and power will force the people to adore him for a God and had the sword and power in his own hand to force them to adore him as we saw by Caius even now And here I cannot but look back from Caius as he sate in his throne as an ungodly Deity when the Gentiles began to be called in to the first Idol that they proposed and set up for themselves to adore at Babel as he is described by the Jerusalem Targum at their first casting off For thus doth it Paraphrase those Rebels plot and conspiracy for the building of that Idolatrous City Gen. 11. 3. And they said Come let us build a City and a Tower whose top may reach to heaven and in the midst of it let us build a Chappel and an Idol in the head of it with a sword in his hand to fight for us that we be not scattered Nor can I but look forward also from the same Caius Deifying himself and that in the Temple of God as we shall see ere long to the succeeding times of the Gentile Church which is now beginning wherein a man of sin the successor of Caius Caligula a thousand fold more likely than the successor of Simon Peter hath set up himself to be adored and exalts himself above every thing that is called God Seventhly the instrument of the first introducing of the Gentiles by the bringing in of Cornelius was Peter not for any Primacy or universal Bishopship that he was invested withall but rather because he was the most singular minister of the Circumcision for his bringing in of the Gentiles would stop the mouth of the Judaizing believers the more Eightly and for this thing he had a special ingagement and deputation from our Saviour a good while ago as he himsef speaketh Acts 15. 7. And that was when Christ giveth him the keys of the Kingdom of Heaven Matth. 16. 19. that is putteth into his hand the peculiar priviledge to open the door of Faith and the Gospel to the Gentiles and giveth him power withall to bind and to loose the use of Moses Law among the Heathens when he brought the Gospel among them some of it to fall and some to stand according as the Spirit should direct him and accordingly it should he ratified in Heaven And that this is the genuine proper and only meaning of that so much disputed place will be undeniable to him that shall consider what is the proper meaning of the Kingdom of Heaven in Scripture and of binding and loosing in Jewish authors from whom that Phrase is taken Vers. 1. In Caesarea Called of old Turris Stratonis Stratons Tower but new built by Herod the great and named Caesarea in honour of Augustus It lay upon the Sea shore betwixt Joppa * * * Doâ— and Dorae saith Josephus Antiq. lib. 15. cap. 13. where he describeth at large § The Italian Band. Not to spend time in inquiring what Italian band this was whether Ferrata or Dives or Voluntariorum or the like it seemeth to me that the consideration of the place it self where Cornelius was will help to understand what Luke intendeth by it For Caesarea was the place where the Roman Governour or Proconsul resided as appeareth Acts 23. 23 24. and 24. 6. and that partly for the bravery of the City and chiefly for the commodiousness of the haven Now this Italian band may very properly be understood of that band that attended the Governors person or were his life-guard and which had come out of Italy for this purpose to be his defence and the defence of the City where he lay Vers. 2. A devoâ—t man c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that worshipped the true God and followed not Idolatry And a man that feared God indeed as well as he worshipped him in profession § Which gave much alms to the people To the Jews to whom alms was not unclean though given by a heathen to which thing our Saviour seemeth to allude in that speech Luke 11. 41. But rather give alms of such things as ye have and behold all things are clean unto you And upon this respect it is like that alms are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness so commonly among the Jewish authors and used by the Syriack and Arabick here because they lost not their nature or quality of cleaness or purity and righteousness though they came even from an unclean yea a heathen person § And prayed to God alway Beza hath made this clause the beginning of the next verse and that as he saith with the warrant of one copy The Arabick doth the like They think they mend the sense with it in which they mistake because they mind not the scope For it is the intent of the Holy Ghost to shew the constant carriage of Cornelius in his devoutness as vers 4. and not his devoutness as occasion of his vision Vers. 3. He saw in a vision evidently The word evidently or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to shew that he saw it waking and with his bodily eyes for there were visions in dreams as Gen. 20. 3. and 28. 12. Job 4. 13. § About the ninth hour The hour of the evening sacrifice three a clock after noon compare Dan. 5. 21. Cornelius though he were not yet proselyted by circumcision to the Jewish Church yet followed he their manner and form of worship Vers. 9. To pray about the sixth hour About twelve a clock or high noon and this was the time of the Minchah gedolah as the Jews called it or the very beginning of it And so do they expound Dan. 6. 10. and Psal. 55. 17. accordingly Daniel prayed three times a day that is say R. Saadias and R. Solomon Morning Evening and at the Minchah And Evening and Morning and at noon will I pray R. Sol. Evening Morning and at Minchah the three times of prayer Now this Minchah time is described by their Doctors thus Minchah gedolah is the beginning of the time of the dayly sacrifice between the two Evenings when the Sun begins to decline which is from the sixth hour and forward until night some say from the sixth hour and an half which was according to our Phrase in hand about the sixth hour Now this their accounting was not for that they always began to fall about their evening sacrifice at twelve a clock or half an hour after but because that it was lawful then to
Luke XXII 30. Rev. XXI 12 14. These were called the Twelve Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language under which title Moses and Aaron are marked by the Chaldee Paraphrast Jer. II. 1. A word that does not barely speak a Messenger but such a Messenger as represents the Person of him that sends him For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 34. 2. The Apostle of any one is as he himself from whom he is deputed See the fortieth verse of this Chapter If you read over the Tract of Maimonides here intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers and Companions perhaps you will not repent your labour For these ends were these twelve chosen as the Evangelists relate I. That they might be with him eye-witnesses of his Works and Students of his Doctrine For they did not presently betake themselves to Preach from the time they were first admitted Disciples no nor from the time they were first chosen but they sat a long while at the feet of their Master and imbibed from his mouth that Doctrine which they were to Preach II. That they might be his Prophets both to Preach and to do Miracles Thence it comes to pass that the gift of Miracles which of a long time had ceased is now restored to them The seven Shepherds and eight principal men Mich. V. 5. are the Disciples of the Messias according to Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power of unclean spirits That is Over or Upon unclean spirits which therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean spirits that by a clearer Antithesis they might be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit the Spirit of Purity More particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit Zech. XIII 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean spirits Revel XVI 13 14. are Diabolical spirits in false Prophets deceiving Pythons By a more particular name yet according to the Talmudists concerning this business b b b b b b Bab. Sanhedrs fol. 65. 2. There shall not be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer Deut. XVIII 11. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer who mortifies himself with hunger and goes and lodges a nights among the burying places for that end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean spirit may dwell upon him When R. Akibah read that verse he wept Does the unclean spirit saith he come upon him that fasts for that very end that the unclean spirit may come upon him Much more would the Holy Spirit come upon him that fasts for that end that the Holy Spirit might come upon him But what shall I do When our sins have brought that on us which is said Your sins separate between you and your God Where the Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the unclean spirit dwell upon him that is that the Demon of the Burial-place may love him and may help him in his inchantments When I consider with my self that numberless number of Demoniacs which the Evangelists mention the like to which no History affords and the Old Testament produceth hardly one or two examples I cannot but suspect these two things especially for the cause of it First That the Jewish people now arriving to the very top of impiety now also arrived to the very top of those curses which are recited Levit. XXVI and Deut. XXVIII Secondly That the Nation beyond measure addicted to Magical arts did even affect Devils and invited them to dwell with them VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon is a name very usual among the Talmudists for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon By which name our Apostle is also called Act. XV. 14. Let these words be taken notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Hieros Schab fol. 11. 2. R. Eliezer enquired of R. Simon concerning a certain thing but he answered him not He enquired of R. Joshua ben Levi and he answered R. Eliezer was enraged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Simeon answered him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter Christ changed the names of three Disciples with whom he held more inward familiarity Simon James and John Simon was called by him Peter or Petrosus that is referring to a Rock because he should contribute not only very much assistance to the Church that was to be built on a Rock but the very first assistance when the keies being committed to him he opened the door of faith to Cornelius and so first let in the Gospel among the Gentiles Of which matter afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andrew This also was no strange Name among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Hieros Megill cap. 4. Andrew bar Chinna VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bartholomew COmpare the order wherein the Disciples are called Joh. I. with the order wherein they are for the most part reckoned and you will find Bartholomew falling in at the same place with Nathaniel so that one may think he was the same with him called Nathaniel by his own name and Bartholomew by his fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The son of Talmai For the Greek Interpreters render Talmai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tolmi 2 Sam. XIII 37. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tholomaeus occurs in e e e e e e Antiq. lib. 20. cap. 1. Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Alpheus The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs also in the Talmudists a word that may admit a double pronuntiation namely either to sound Alphai or Cleophi Hence that Alpheus who was the Father of four Apostles is also called Cleopas Luke XXIV which sufficiently appears from hence that she who is called Mary the Mother of James the less and Joses Mark XV. 40. by John is called Mary the wife of Cleopas Joh. XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebbeus whose surname was Thaddeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaddai was a name known also to the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Masseth Dâ—rech Arets c. 1 R. Jose the son of Thaddeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Hieros Kilaim fol. 27. 2. Schabb. fol. 5. 2. See Juchasin fol. 105. 2. Eliezer ben Thaddeus It is a warping of the name Judas that this Apostle might be the better distinguished from Iscariot He was called Lebbeus I suppose from the Town Lebba a Sea coast Town of Galilee of which Pliny speaks h h h h h h Lib. 5. cap. 19 The Promontory Carmel and in the Mountain a Town of the same name heretofore called Ecbatana Near by Getta Lebba c. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon the Cananite IN Luke it is Zelotes See who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots in Josephus Of whose Sect if you should say this Simon was before his Conversion perhaps you
and that Country was peculiarly called by the name of Canaan distinctly from all the rest of the land of Canaan Hence Jabin the King of Hazor is called the King of Canaan Judg. IV. 2. and the Kings of Tyre and Sidon if I mistake not are called the Kings of the Hittites 1 King X. 29. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Greek woman a Syrophenician Although Judea and almost the whole World had now a long while stooped under the yoak of the Romans yet the memory of the Syro-grecian Kingdom and the name of the Nation was not yet vanished And that is worthy to be noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Bab. Avodah Zarah fol. 10. 1. In the captivity they compute the years only from the Kingdom of the Greeks They said before u u u u u u Fol. 8. 2. That the Romans for a hundred and fourscore years ruled over the Jews before the destruction of the Temple and yet they do not compute the times to that destruction by the years of the Romans but by the years of the Greeks Let the Jews themselves well consider this and the Christians with them who reckon the Roman for the fourth Monarchy in Daniel Therefore that woman that is here spoken of to reduce all into a short conclusion was a Syro-grecian by Nation a Phenician in respect of her habitation and from thence called a woman of Canaan VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Dogs BY this Title the Jews out of spite and contempt disgraced the Gentiles whose first care it was to hate to mock and to curse all beside themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Midr. Tillen fol. 6. 3. The Nations of the world that is the Heathen are likened to dogs from the common speech of the Nation rather than from his own sense our Saviour uses this expression to whom the Gentiles were not so hateful and whose custom was to speak with the vulgar This ignominious Name like a stone cast at the Heathen at length fell upon their own heads and that by the hand and justice of God directing it for although they out of pride and contempt fixed that disgraceful name upon the Gentiles according to their very jâ—â—t desert the Holy Spirit recoiled it upon themselves See Psal. LIX 6. Phil. III. 2. Rev. XXII 15 c. VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave thanks and brake SEE y y y y y y Chap. VII here the Tract Beracoth where it is discoursed of the manner of giving thanks when many eat together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three who eat together ought to give thanks together that is one gave thanks for the rest as the Gloss writes in the plural number saying Let us give thanks So when there were ten or an hundred or a thousand or more one gave thanks for all and they answered after him Amen or some words which he had recited z z z z z z See Halac 3. CHAP. XVI VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can ye not discern the signs of the Times THE Jews were very curious in observing the seasons of the Heavens and the temper of the Air. a a a a a a Bab. Joâ—d fol. 21. 2. In the going out of the last day of the Feast of Tabernacles all observed the rising of the smoak If the smoak bended northward the poor rejoyced but the rich were troubled because there would be much rain the following year and the fruits would be corrupted if it bended Southward the poor grieved and the rich rejoyced for then there would be fewer rains that year and the fruit would be sound if Eastward all rejoyced if Westward all were troubled The Gloss is They observed this the last day of the Feast of Tabernacles because the day before the decree of their Judgment concerning the rains of that year was signed as the Tradition is In the Feast of Tabernacles they Judged concerning the rains b b b b b b Hieros Taâ—nith fol. 65. 2. R. Acha saith If any wise man had been in Zippor when the first rain fell he might soretell the moystness of the year by the very smell of the dust c. But they were dimsighted at the signs of times that is at those eminent signs which plainly pointed as with the finger and by a visible mark that now those times that were so much foretold and expected even the days of the Messias were at hand As if he had said Can ye not distinguish that the times of the Messias are come by those signs which plainly declare it Do ye not observe Daniels weeks now expiring Are ye not under a yoak the shaking off of which ye have neither any hope at all nor expectation to do Do ye not see how the Nation is sunk into all manner of wickedness Are not Miracles done by me such as were neither seen nor heard before Do ye not consider an infinite multitude flowing in even to a miracle to the profession of the Gospel and that the minds of all men are raised into a present expectation of the Messias Strange blindness voluntary and yet sent upon you from Heaven your sin and your punishment too They see all things which may demonstrate and declare a Messias but they will not see VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beware of the leaven of the Pharisees c. THERE were two things especially which seem to have driven the disciples into a mistaken interpretation â—â— these words so that they understood them of leaven properly so called I. That they had more seldom heard Leaven used for Doctrine The Metaphorical use of it indeed was frequent among them in an ill sense namely for evil affections and the naughtiness of the heart but the use of it was more rare if any at all for evil doctrine Thus one prays c c c c c c Bab. Berac fol. 17. 1. Lord of Ages it is revealed and known before thy face that we would do thy will but do thou subdue that which hinders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely the leaven which is in the lump and the tyranny of Heathen Kingdoms Where the Gloss is thus The leaven which is in the lump are evil affections which leaven us in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Id. Rosh Hashanah f 3. 2. Cyrus was leavened that is grew worse Sometimes it is used in a better sense the e e e e e e Kimchi in Esal cap. I. 17. Rabbins say Blessed is that Judg who leaveneth his Judgment But this is not to be understood concerning doctrine but concerning deliberation in Judgment II. Because very exact care was taken by the Pharisaical Canons what leaven was to be used and what not Disputations occur here and there whether Heathen leaven is to be S See Hieros 3 chabb fol. 3. 3 c. used and
only to the words of Esaiah But who they are in Esaiah is plain enough CHAP. X. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cometh into the Coasts of Iudea by the farther side of Iordan HERE is need of a discerning eye to distinguish of the true time and method of this story and of Christs journey If you make use of such an eye you will find half a year or thereabouts to come between the uttering of the words immediately beforegoing and this travail of our Saviour however it seems to be intimated by our Evangelist and likewise by Matthew that when he had finished those words forthwith he entred upon his journey When in truth he went before to Jerusalem through the midst of Samaria to the Feast of Tabernacles Luke IX 51 c. Joh. VII And again From Galilee after he had returned thither through the Cities and Towns to Jerusalem Luke XIII 22. to the Feast of Dedication Joh. X. 22. And again beyond Jordan indeed Joh. X. 40. but first taking his way into Galilee and thence beyond Jordan according to that story which is before us The studious Reader and that in good earnest imployeth his labour upon this business has no need of further proof his own eyes will witness this sufficiently Thus the Wisdom and Spirit of God directed the pens of these holy Writers that some omitted some things to be supplyed by others and others supplyed those things which they had omitted and so a full and compleat history was not composed but of all joyned and compared together I wish the Reverend Beza had sufficiently considered this who rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Beyond but By Jordan and corrects the vulgar Interpreter and Erasmus who render it Beyond Jordan properly and most truly As if by Perea saith he or the Country beyond Jordan Christ passing over Jordan or the lake of Tiberias came into Judea out of Galilee which is not true But take heed you do not mistake Reverend Old-man For he went over Jordan from Capernaum as it is very probable by the bridge built over Jordan between Chammath near to Tiberias at the Gadaren Country He betook himself to Bethabara and stayed some time there Joh. X. 40. thence he went along Perea to the bank over against Jericho While he tarrieth there a Messenger sent from Mary comes to him concerning the death of Lazarus Joh. XI and thence after two days he passeth Jordan in Judea VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kneeled to him SO Chap. I. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beseeching him and kneeling to him This is variously rendred Procidit ad pedes Genu flexo Genu petens Ad genua procidens c. He fell at his feet Bowing the knee Beseeching upon his knee Falleng down at his knees Which rendrings are not improper but I suspect something more is included For 1. It was customary for those that so adored to take hold of the knees or the legs 2 King IV. 27. Mat. XXVIII 9. 2. To kiss the knees or the feet See what we have said at Mat. XXVIII 9. When a a a a a a Bab. Chetub fol. 63. 1. R. Akiba had been twelve years absent from his Wife and at last came back his Wife went out to meet him and when she came to him falling upon her face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She kissed his knees And a little after When he was entred into the City his Father-in-Law knowing not who he was but suspecting him to be some great Rabbin went to him and falling upon his face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kissed his knees b b b b b b Id. Bava Bathr Speaking of Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan came and he kissed his knees But in all this Job sinned not with his lips c. c c c c c c Sanhedr fol. 27. 2. When a certain Rabbin had discoursed of divers things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Chama rose up and kissed his knees VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loved him THAT is by some outward gesture he manifested that this man pleased him both in his question and in his answer when he both seriously enquired concerning attaining eternal life and seriously professed that he had addicted himself to Gods Commandments with all care and circumspection Let us compare the customs of the Masters among the Jews Eliezer d d d d d d Hieros Chagigah f. 77. 1. ben Erech obtained leave from Rabban Jochanan ben Zaccai to discourse of some things before him He discoursed of Ezekiels Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. I. or Of Mystical Divinity When be had made an end Rabban Jochanan arose up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kissed his head R. e e e e e e Id. Hâ—raioth fol. 48. 3. Abba bar Cahna heard R. Levi disputing profoundly When he had made an end R. Abba rose up and kissed his head There is a story of a certain Nazarite young man that exceedingly pleased Simeon the Just with a certain answer that he gave Whereupon said Simeon f f f f f f Id. Nederim fol. 36. 4. I bowed towards him with my head and said O Son let such as you be multiplyed in Israel This story is found elsewhere g g g g g g Nazir fol. 51. 3. Where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bowed towards him with my head it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embraced him and kissed his head h h h h h h Baâ— Megil fol. 14. 1. Miriam before the birth of Moses had prophesied My Mother shall bring forth a Son who shall deliver Israel When he was born the whole house was filled with light His Father stood forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kissed her upon the head and said thy prophesie is fulfilled And when they cast him into the River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He struck her upon the head What if our Saviour used this very gesture towards this young man And that the more conveniently when he was now upon his knees before him Some gesture at least he used whereby it appeared both to the young man and to the standers by that the young man did not a little please him both by his question and by his answer So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved Psal. CXVI 1. in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved one may render well Complacet mihi It pleaseth me well So Josephus of Davids Souldiers 1 Sam. XXX Those four hundred who went to the battle would not impart the spoils to the two hundred who were faint and weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said that they should love that is be well pleased that they had received their wives safe again In some parity of sense John is called the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Jesus loved not that Jesus loved him more than the rest with his eternal infinite saving love but that he favoured him more with
of Christ but a conjectural reason of the sudden and unexpected return of Peter I believe that Peter was going with Cleophas into Galilee and that being moved with the words of Christ told him by the women Say to his Disciples and Peter I go before you into Galilee Think with your self how doubtful Peter was and how he fluctuated within himself after his threefold denial and how he gasped to see the Lord again if he were risen and to cast himself an humble supplicant at his feet When therefore he heard these things from the women and he had heard it indeed from Christ himself while he was yet alive that when he arose he would go before them into Galilee and when the rest were very little moved with the report of his Resurrection nor as yet stirred from that place he will try a journy into Galilee and Alpheus with him Which when it was well known to the rest and saw him return so soon and so unexpectedly Certainly say they the Lord is risen and hath appeared to Peter otherwise he had not so soon come back again And yet when he and Cleopas open the whole matter they do not yet believe even them VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Creature a manner of speech most common among the Jews by which I. Are denoted all men f f f f f f Bab. Chetub fol. 17. 1. The wise Men say Let the mind of man always be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled or complacent to the creatures The Gloss there is To do with every man according to complacency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Midr. Till in Psal. CXXXV He makes the Holy Spirit to dwell upon the creatures that is Upon men h h h h h h Maimon in Sanhedr cap. 2. In every Judge in the Bench of three is required Prudence Mercy Religion hatred of mony Love of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of the creatures that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of mankind II. But especially by that phrase the Gentiles are understood R. Jose i i i i i i Bab. Chagig fol. 12. 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the Creatures which see and know not what they see which stand and know not upon what they stand namely upon what the earth stands c. He understands the Heathens especially who were not instructed concerning the creation of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Beresh Rabba §. 13. The speech of all the Creatures that is of the Heathens is only of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the prayers of the Creatures are for earthly things Lord let the Earth be fruitful let the Earth prosper But all the prayers of Israelites are only for the holy place Lord let the Temple be built c. Observe how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creatures are opposed to Israelites And the parallel words of Matthew Chap. XXVIII do sufficiently prove this to be the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature in this place that which in Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach to every creature in that place in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations as those words also of S. Paul Coloss. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel that was preached in all the creation In the same sense you must of necessity understand the same phrase Rom. VIII 22. Where if you take the whole passage concerning the Gentiles breathing after the Evangelical liberty of the Sons of God you render the sense very easie and very agreeable to the mind of the Apostle and to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature or Creation When they who render it otherwise dash upon I know not what rough and knoâ—ty sense Let me although t is out of my road thus paraphrase the whole place Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the earnest expectation of the Creature or of the Heathen World waiteth for the revelation of the Sons of God For God had promised and had very often pronounced by his Prophets that he would gather together and adopt to himself innumerable sons among the Gentiles Therefore the whole Gentile World doth now greedily expect the revelation and production of those sons Vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Creature the whole Heathen World was subjected to the vanity of their mind as Rom. I. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became vain in their imaginations And Eph. I. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles walk in the vanity of their mind not willingly but because of him that subjected it Vers. 21. Under hope because the Creature also or that Heathen World shall be freed from the servie of sinful corruption which is in the World through lust 2 Pet. I. 4. into the Gospel liberty of the Sons of God From the service of Satan of Idols and of Lusts into the liberty which the sons of God enjoy through the Gospel Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we know that the whole Creature or Heathen World groneth together and travaileth and as it were with a convex weight howeth down unto this very time to be born and brought forth Vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither the Gentiles only but we Jews also however we belong to a Nation envious of the Heathen to whom God hath granted the first fruits of the Spirit we sigh among our selves for their sakes waiting for the adoption that is the redemption of our Mystical body whereof the Gentiles make a very great part FINIS JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. LUKE To which are premised some CHOROGRAPHICAL NOTES UPON THE Places mentioned in this EVANGELIST By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE MOST REVEREND Father in CHRIST GILBERT BY DIVINE PROVIDENCE ARCHBISHOP OF CANTERBURY PRIMATE of all ENGLAND c. May it please your Grace HAVING at length finished in such a manner as it is this undertaking of mine upon the four Evangelists Religion Gratitude and Duty require it from me to commemorate and recognize the infinite mercy of God toward me in bringing me thus far continuing my life preserving to me that strength of Eye-sight vigor both of body and mind to and in so great a degree of old age To all which the same Divine mercy hath added this great benefit that it hath indulged me your Grace's Compassion Favour and Patronage This hath not a little sweetned all the rest securing to me so much leisure for Books tranquility in my Studies the settlement of my Family and an easie condition of life Without this my mind
and Discourses they so frequently heard Nor is it more strange if some of these should from their own collections compile and publish now and then some Commentaries or short Histories of the passages they had met with They might take in hand to set forth in order a declaration of those things Which however they might perform out of very good intentions and a faithful impartial Pen yet were these writings far from commencing an infallible Canon or eternal unalterable rule of the Christian Faith It was not in the power of these kind of writers either to select what the Divine Wisdom would have selected for the Holy Canon or to declare those things in that stile wherein the Holy Spirit would have them declared to whom he was neither the guide in the action nor the director of their Pen. Our Evangelist therefore takes care to weigh such kind of writings in such a balance as that it may appear they are neither rejected by him as false or heretical nor yet received as Divine and Canonical Not the first because he tells us they had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even those very things which the heavenly Preachers had delivered to them Not the latter for to those Writings he opposeth that he himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that had perfect understanding of things from above Of which we shall consider in its proper place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To set forth in order a Declaration A kind of phrase not much unlike what was so familiar amongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An orderly Narration saying that that was more peculiarly applied by them to the Commemoration of the passover And yet it is used in a larger sense too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Succah fol. 53. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you way render who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who set forth in order a declaration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of those things which are more surely believed amongst us c. Let us recollect what the unbelieving Jews think and say of the Actions Miracles and Doctrine of Christ and then we shall find it more agreeable to render this clause of those things which are most surely believed amongst us according to what Erasmus Beza our own English Translators and others have rendered it than with the Vulgar Quae in nobis completae sunt rerum of the things which are fulfilled amongst us They had said this deceiver seduceth the people those wonders he did were by the power of magick Bat we do most surely believe those things which he did and taught VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who from the beginning were eye witnesses and Ministers of the Word c. IF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning have reference to the time wherein Christ publisht the Gospel upon Earth as no one need to doubt then there is little distinction to be made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eye-witnesses and Ministers for who from that time had been made a Minister of the Word that had not been an eye-witness and seen Christ himself So that we may easily conjecture who are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here viz. the Apostles the Seventy Disciples and others that filled up the number of the Hundred and Twenty mentioned Acts 1. 15. It is said of Mnason that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old Disciple Acts XXI 16. It may be supposed of him that he had been a Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning that is from the very time wherein Christ himself publisht his glad tidings Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good while ago Acts XV. 7. ought to be understood also in this sense VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having had perfect understanding of things from the very first THIS is not indeed ill rendered having understood these things from the very first but it may perhaps be better having attained to an understanding of these things from above from heaven it self So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from heaven Joh III. 3. 31. Chap. XIX 11. James I. 17. III. 17 c. For I. This Version includes the other for he that hath a perfect understanding of these things from above or by Divine inspiration did understand them from the beginning II. Take notice of the distinction that is in Josephus b b b b b b Cont. Appion lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that undertakes to give a true relation of things to others ought himself to know them first very acurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having either very diligently observed them himself or learnt by enquiry from others We see he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if St. Luke had writ his History as he had learnt from others as they wrote whom he instances in Vers. I. then he had been amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had learned from others not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor could he promise more than they might do of whom he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That many had taken in hand c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most excellent Theophilus There is one guesses this most excellent Theophilus to have been an Antiochian another thinks he may be a Roman but it is very uncertain either who or whence he was There was one Theophilus amongst the Jews at that very time probably when St. Luke wrote his Gospel but I do not think this was he Josephus c c c c c c Antiqu. lib. 20. cap. 8. mentions him King Agnippa removing Jesus the Son of Gamaliel from the High-priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave it to Matthias the Son of Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whose time the Jewish War begun VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the course of Abiah THEY are very little versed in the Holy Scriptures and less in the Jewish learning that could imagine this Zachary to have been the High-Priest when he is said to have been but of the eight course and to have attained this turn of attendance by lot As to the institution of the Courses under the first Temple there is no need to say any thing because every one hath it before him 1 Chron. XXIV But under the second Temple there was indeed some difference not as to the order of their courses but as to their Heads and Families Of which thing the Talmudists treat largely and indeed not altogether from the purpose Let them comment in my stead I. d d d d d d Hieros Taanith fol. 68. 1. Four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or courses of Priests went up out of Babylon Jedaiah Harim Pashur and Immer Ezr. II. 36 c. The Prophets who were conversant amongst them at that
mentioned by St. Matthew and that most truly the second in order but in St. Luke it is reckoned the third adding That when the Devil had ended all his temptation he departed from him for a season But now according to St. Luke how did Christ get down from the pinnacle again He tells us That he was carried up thither by the Devil and there according to his method in the story the temptation was ended How then did Christ get down again Observe but what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus returned in the power of the Spirit into Galilee and then joyn the stories as they are joyned in St. Luke The Devil set him on the pinnacle of the Temple and there urgeth him to cast himself down but when he could not perswade him he leaves him standing on the pinnacle and all the temptation was ended Jesus by the power of the Spirit returning into Galilee May we not suppose that the Evangelist would by this give us to understand that Christ after the temptation was ended was carried through the air by the Holy Ghost into Galilee as he had been caught up before by him and been brought into the Wilderness yea and under that pretense or upon that occasion by the Devil himself had been snatcht up to the pinnacle of the Temple and to a very high Mountain VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forty days c. MOSES in his dealings with God fasted forty days three times one after another It was sufficient for Christ having withal so great a conflict with the Devil to do it but once Moses his first quadragesimal was Exod. XXIV 18. His second time was after he had destroyed the golden Calf Deut. X. 10. The third was after the Tables of the Law had been made anew Exod. XXXIV 28. About that very time of the year wherein Moses ended his last forty-days Fast Christ began his viz. about the middle of the Month Tisri and how long he continued it on in the Month Marheshvan it is not difficult to apprehend VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a moment of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In momento So the vulgar Now what quantity of time a moment contains if it be worth the while to enquire the Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Beracoth fol. 7. 1. It is the fifty eight thousand eight hundredth eighty eighth part of an hour Very accurately calculated truly VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He departed from him for a season THE Devil had now found by experience how much in vain it was for him to attempt our Saviour by suggestions or those kinds of allurements by which he inveigles mankind and therefore watches for an opportunity of trying his arts upon him some other way which at last he doth both by himself and by his instruments And when that season drew near and the Devil returned to his proper business we find there is mention made of Satan entring into Judas and that now the Prince of this world cometh Joh. XIV 30. VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood up to read THat we may frame the better judgment of this action of our Saviour's let us a little look into the customs of the Synagogue I. They read standing up Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rabbenu Asher b b b b b b In Megillah cap. 3. They do not read in the Law otherwise than standing up Nay it is unlawful for him that readeth to lean upon anything Whence comes it that he that readeth in the Law is bound to stand up Rabh Abhu saith Because the Scripture saith do thou stand by me Nor ought any one to lean any way as it is in the Jerusalem R. Samuel bar Isaac going into a Synagogue he found one expounding and leaning against a pillar He saith to him This is not lawful For as the Law was given with reverence so are we to handle it with reverence too They preferred the Law above the Prophets and the Law and the Prophets above the Hagiographa or Holy c c c c c c See Gloss. in Schabb. 115. 1. Writings They yielded that honour to the Prophets that even they should not be read but standing up Whence that is particular which they say concerning the Book of Esther d d d d d d Megill fol. 21. 1. A man may read out of the Book of Esther either standing or sitting But not so out of the Law Christ in this followed the customs of the Synagogue in that while he read the Law he stood up while he taught it he sate down II. He that read in the Prophets was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maphtir and was appointed to that office by the ruler of the Synagogue e e e e e e Kiddushin fol. 76. 2. Rabh Bibai was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of God And Mar was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of the Town The Gloss is Of the things of God that is about the Collectors of the Alms and the distribution of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ordering of those that were to expound and read the Prophets It is probable that Christ did at this time offer himself as a Maphtir one that would read in the Prophets and preach upon what he read not before hand appointed to it by the Ruler of the Synagogue but rather approved on when he had offered himself For those of Nazareth had heard of some miracles he had wrought at Capernaum vers 23. and therefore no wonder if they were very desirous to hear something from him answerable to those great things he had done III. Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f In Megillah Artic. 22. He that reads in the Prophets ought not to read less than one and twenty verses Here our Saviour doth not seem to have observed the custom of the Synagogue for he read but two verses And yet he did nothing but what was both allowable and usual that is worth our taking notice of which we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Massecheth Sopherim cap. 12. If any one expound or preach on the Sabbath day they read out of the Prophets three or five or seven verses and are not so careful to read just one and twenty If there be an Interpreter or expounding on the Sabbath day was there not always one on every Sabbath day So that neither Moses nor the Prophets might be read unless one stood by that could expound It seems abundantly evident both from the Traditions and the rules that concerned such an one These words therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would understand in such a sense If either the Interpreter should in his Exposition enlarge himself into a Sermon or any
should be cut down unless upon a very indispensible occasion g g g g g g Bava kama fol. 91. 1. Rabb saith cut not down the Palm that bears a cab of dates They urge and what of the Olive that that should not be cut down If it bear but the fourth part of a cab R. Chaninah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son Shibchah had not died had he not cut down a Fig-tree before its time VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dig about it and dung it THE Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Shtviith fol. 35. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dung it and dig it c. The Gloss is They lay dung in their Gardens to moisten the earth they dig about the roots of their trees they pluck up the suckers they take off the leaves they sprinkle ashes and they smoke under the trees to kill worms VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a spirit of infirmity I. THE Jews distinguish between Spirits and Devils and good Angels i i i i i i Bemidb. rabb fol. 157. 2. Midras Schir fol. 2. 3. All things do subserve to the Glory of the King of Kings the Holy blessed one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ministring Angels The difficulty is in what sense they take spirits as they are distinguisht from Angels and Devils when it is probable they did not mean humane souls But these things are not the business of this place II. Therefore as to this phrase in St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of infirmity Let us begin our enquiry from this passage k k k k k k Horaioth fol. 10. 1. It is written if I put the plague of Leprosie in an house of the land of your inheritance l l l l l l Levit. XIV 34. R. Judah saith this foretells such plagues to come upon them R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts those violent plagues that do not render a man unclean Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If those plagues come by the insufflation of the Devil which do not defile the man And the Gemara a little after Rabba saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he excepts the plagues of spirits Rabh Papa saith he excepts the plagues of inchantments Where the Gloss again hath it Those plagues which are inflicted by the insufflation of the Devil not by the hands of men 1. You see therefore first that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil Which is plain also from the Evangelists because our Saviour in this very place tells us that the bowing together of this Woman was inflicted upon her by Satan 2. They conceived further that some diseases were inflicted that were unclean and some that were not unclean The unclean were the Leprosie Issues c. Not unclean were such as this Woman's infirmity c. III. They distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unclean spirit Not but they accounted an unclean spirit ill enough and an evil spirit to be unclean enough but that they might distinguish the various operations of the Devil as also concerning the various persons possest and afflicted by him 1. They acknowledged that evil Spirits might inflict diseases m m m m m m Erubhin fol. 41. 2. Whomsoever either the Gentiles or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil spirits drive i. e. beyond the bounds of the Sabbath Where the Gloss is The evil spirit is the Devil that hath entred into him disturbs his intellectuals so that he is carried beyond the bounds But Rambam saith They call all kind of melancholy an evil spirit And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit i. e. a disease 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit amongst them was chiefly and more peculiarly that Devil that haunted places of burial and such like that were most unclean n n n n n n Gloss. in Sanhedr fol. 65. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit i. e. the devil that haunts burying places Thither the Necromancer betook himself as the Gemara hath it which I have also quoted in another place and when he had macerated himself with fasting he lodgeth amongst the Tombs to the end that he might be the more inspired by the unclean spirit Nor is it much otherwise as they themselves relate it with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python or prophesying spirit For the Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python is he that speaks between the parts The Gloss is He that raiseth a dead person and sits between the parts of the bones c. Hence that reason of our conjecture concerning that demoniack Luke IV. 33. that he was either a Necromancer or Pythonist taken from that unusual way expressing it which is there observable not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having an unclean spirit nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having an unclean devil but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a spirit of an unclean devil There were therefore two sorts of men whom they accounted under the possession of an unclean spirit in their proper sense so called Those especially who sought and were ambitious to be inspired of the devil amongst tombs and unclean places And those also who being involuntarily possessed by the Devil betook themselves amongst Tombs and such places of uncleanness And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree I do not determine There were others who were not acted by such diabolical furies but afflicted with other kind of diseases whom they accounted under the operation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an evil spirit of disease or infirmity Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of uncleanness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infirmity And perhaps the Evangelist speaks according to this Antithesis that this Woman had neither a spirit of uncleanness according to what they judged of a spirit of uncleanness nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease of uncleanness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of infirmity VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not each one of you on the Sabbath day loose his Ox THAT disceptation in Schabh o o o o o o Cap. 2. hal 1. doth attest this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far a beast going forth Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying any thing upon him that might be a burden not permitted to be born on that day They allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Camel be led out with an Halter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horse with a Collar c. that is when they are led out either to pasture or watering Nay the Gloss
Feast-days the Jews were not wont so much as to tast any thing of meat or drink nor indeed hardly of other days o o o o o o Maimo Sch ib. cap. 30. This was the custom of the Religions of old first to say over his morning prayers on the Sabbath-day with those additional ones in the Synagogue and then go home and take his second repast For he had taken his first repast on the evening before at the entrance of the Sabbath Nothing might be tasted before the prayers in the Synagogue were finisht which sometimes lasted even till noon-day for so the Gloss upon the place When they continue in the Synagogue beyond the sixth hour and an half which is the time of the great Minchah for on a Feast-day they delay'd their coming out of the Synagogue then let a man pray his prayer of the Minchah before he eat and so let him eat And in those days it was that that commonly obtain'd which Targ. in Coheleth noteth p p p p p p Cap. 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After they had offer'd the daily Sacrifice they eat bread in the time of the four hours i. e. in the fourth hour In Bava Meziah q q q q q q Fol. 83. 2. a certain officer of the Kings teacheth R. Eleazar the Son of R. Simeon how he should distinguish betwixt Thieves and honest men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go saith he into the Taberne on the fourth hour and if thou seest any person drinking Wine and nodding while he holds his Cup in his hand c. Where the Gloss hath it The fourth hour was the hour of eating when every one went into the Taberne and there eat So that these whom ye deride O ye false mockers are not drunk for it is but the third hour of the day that is it is not yet the time to eat and drink in VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days THE Prohet Joel hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things Where Kimchi upon the place hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass after these things is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall come to pass in the last days We have elsewhere observed that by the last days is to be understood the last days of Jerusalem and the Jewish Oeconomy viz. when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the Jewish world r r r r r r Vide Matth. XXIV 3. 1 Cor. X. 11. drew near And there would be the less doubt as to this matter if we would frame a right notion of that great and terrible day of the Lord that is The day of his vengeance upon that place and Nation Which terror the Jews according to their custom and fashion put far off from themselves and devolve it upon Gog and Magog who were to be cut off and destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pour out of my spirit upon all flesh The Jews cautiously enough here though not so honestly apply this Prophesie and promise to Israel solely as having this for a Maxim amongst them That the Holy Ghost is never imparted to any Gentile Hence those of the Circumcision that believed were so astonished when they saw That on the Gentiles also was poured out the Gift of the Holy Ghost Chap. X. 45. But with the Jews good leave whether they will or no the Gentiles are beyond all question included within such like promises as these All flesh shall see the Salvation of God Isai. XL. 5. And All flesh come and worship before the Lord Isai. LXVI 23 c. VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vapor of smoke THE Prophet hath it in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pillars of smoke St. Luke follows the Greek who as it should seem are not very solicitous about that nice distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillaring smoke or smoke ascending like a staff and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smoke dispersing it self here and there A distinction we meet with in Joma s s s s s s Fol. 38. 1. where we have a ridiculous story concerning the curiosity of the Wisemen about the ascending up of the smoke of Incense As to these prodigies in blood fire and smoke I would understand it of the slaughter and conflagrations that should be committed in that Nation to a wonder by seditious and intestine broils there They were monsters rather than instances than which there could never have been a more prodigious presage of the ruine of that Nation than that they grew so cruel within themselves breathing nothing but mutual slaughters and desolations VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Him being delivered by the determinate Council and fore-knowledge of God ye have taken c. WE may best fetch the reason why St. Peter adds this clause from the conceptions of the Jews Can he be the Messiah think they that hath suffered such things What! The Messiah Crucified and slain Alas how different are these things from the character of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Rambam in Artic. fid Iud. Sanhedr fol. 121. 1. To him belongs honour and glory and preeminence above all Kings that have ever been in the world according as all the Prophets from Moses our Master to whom be peace to Malachy to whom be peace have Prophesied concerning him Is he then the Messiah that was spit upon scouged thrust through with a Spear and Crucified Yes saith St. Peter these things he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate counsel and fore-knowledge of God And these things had been foretold concerning him from Moses to Malachy so that he was never the less their Messiah though he suffered these things nor did he indeed suffer these things by chance but by the determinate counsel of God What the learned have argued from this place concerning God's decrees I leave to the Schools VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having loosed the pains of death LET these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be either the pains of death or the hands of death yet is it doubtful whether St. Peter might speak only of the death of Christ or of death in general so that the sense may be that God raised him up and by his Resurrection hath loosed the bands of death with respect to others also But supposing the expression ought to be appropriated to Christ only whom indeed they do chiefly respect then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not to understand so much the torments and pangs in the last moments of death as those bands which followed viz. the continued separation of Soul and Body the putrefaction and corruption of the body in the Grave which two things are those which St. Peter acquits our Saviour from in the following words For however it be a great
Tarry one for another NOT that he allowed those Ante-suppers of the Judaizers and commands the Gentile party of the Church to wait till the Jewish part eat those Suppers but having before wholly condemned those Paschal Ante-suppers he would take away all dividing into parties and that all might resort to the Eucharist together with one accord not separately and in parts and contentions CHAP. XII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calleth Iesus accursed VERY many Jews that were Magicians Exorcists Conjurers wandred up and down who boasted that they were endued with the Holy Ghost taught much and did miracles and yet called our Lord Jesus Anathema But be ye certain saith Apostle that these men neither speak nor act nor are acted by the Spirit of God For no man speaking by the Spirit of God calleth Jesus accursed On the other part also the whole Jewish Nation indeed denyed that the Holy Ghost was given to the Gentiles The Holy Ghost say they dwells not upon any without the land of Israel a a a a a a See R. Sol. in Jon. 1. Hence is that Act. X. 45. The believers that were of the Circumcision were astonished that even upon the Gentiles had been poured out the gift of the Holy Ghost But saith the Apostle when the Gentiles confess Jesus is the Lord they do not this but by the Holy Ghost And so he instructs Christians that they be not deceived by the crafty and magical Spirits of the Jews and in like manner he stops the mouth of the Jews that they should not deny the Holy Spirit to be bestowed upon the Gentile Christians VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word of Wisdom c. WHEN the Apostle in this very Chapter numbers up thrice the gifts of the Spirit perhaps it will not be in vain to make them stand parallel in that very order wherein he recites and ranks them VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Knowledge VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath set some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Prophets VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of Healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that Miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working of miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers kinds of Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpretation of Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers kinds of Tongues VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak with Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpret We will not be so curious as to conclude that all the words that are placed in parallel denote the very same things when Paul himself inverts his own order concerning the Gifts of Healings and of Miracles or Powers vers 9. and 28. and 30. Yet we cannot be so negligent but to observe a little his order that we might fetch something out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Wisdom therefore we attribute to the Apostles because they unfolded in a divine clearness the whole mystery of the most deep Wisdom of God concerning Christ and the Salvation of Man Concerning which our Apostle very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Knowledge we attribute to the Prophets that is The Knowledge of things to come But how do we apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith to Teachers That by Faith in this place is not to be understood justifying Faith is granted as I think by all and that upon good reason when the Apostle treats here only of the extraordinary gifts of the Spirit Nor can I indeed understand it of the Faith of Miracles not of the Faith of doing Miracles because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of Healings are particularly and distinctly reckoned up Nor of the Faith of believing Miracles because the discourse here is of the ways and persons that actively propagated the Gospel not passively that received it By Faith therefore I would understand Fiducia that is a holy boldness confidence and magnanimity wherewith those most holy Preachers of the Gospel were armed so that they could not be terrified by any thing nor by any person See Act. IV. 13. But especially vers 29. 31. And in this sense Faith may very well be attributed to Teachers Miracles and the Gifts of Healings are very easily both distinguished and understood You have them again so distinguished Mark VI. 5. and XVI 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps were they probably who accompanied the Apostles and baptized those that were converted by them and were sent here and there by them to such places to which they being employed in other things could not come as Mark Timothy Titus c. The Talmudists sometimes call the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps are placed in parallel according to the order of the Apostle and do agree indeed excellently well together if you take Prophesie for Preaching which is done very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments also and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits stand parallel and that they denote one and the same thing I scarcely make a doubt But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to me sounds not Governments or a power of ruling but it speaks a deep and profound reach in which sense it occurs in the LXX Interpreters more than once and answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudent counsils Prov. I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interlinear Version reads Intelligens consilia solertia possidebit The Understanding man shall possess wise counsils Aben Ezra saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tahbuloth denotes counsel and thinking See also Kimchi and R. Solomon upon the place And the same LXX Chap. XI 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall What the word means you may easily gather from the Antithesis in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But safety is in in much Counsil And again Chap. XIV 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War is made with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar reads Cum dispositione inter bellum with disposing or setting things in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits was the Judging between Magical and Diabolical Spirits and their operations
oppressed to pull the unjust gotten prey from the jaws of the cruel to punish the evil to incourage the good and to cause Righteousness to run down like a stream and Judgment like a running brook If any desire further proof I must remit him to such Prophetick prediction as these Kings shall be thy nursing Fathers c. And I will give them Judges of themselves and Rulers of their own people And let them but compare the difference of the Jews condition when they were under the Government of Heathens in their own Land Persians Grecians Romans and when they were under the Government of those of their own Blood and Nation And it deserves more observation than most men bestow upon it that Paul appealed from the Bench of his own Nation to a Heathen tribunal a thing I believe hardly ever paralleld in that Nation but it shews what a wretched condition they were then come unto Now I call that a Gospel Mercy 1. That is for the benefit of those that profess the Gospel And that Christian Magistracy is so he knows not the meaning of Christianity and Christiâ—â— Magistracy that can deny it 2. That is a Gospel Mercy that is dispensed by Christ in a Gospel way of dispensation and that Christian Magistracy is so I shall evidence to you by this demonstration There is a Magistracy in Turkey China and Tartary as well as in England and there were a Senate at Rome as well as a Parliament in England and all disposed by Christ who is made Lord of all but there is as much difference betwixt the way of dispensation as there is betwixt Christs ruling over all the World as he was Creator and dispensing common bounty and his ruling in his Church as Mediator and dispensing peculiar mercy As much as betwixt his ruling in all Nations as the Conqueror of all Gods enemies and his ruling in his Church as the Saviour and Mediator of his people God hath made him Lord and Christ Act. II. 36. There is more distinction in the words than many are aware of He is Lord over all He is Christ to his own chosen 3. That is a Gospel Mercy that doth promote and advance the efficacy of the Gospel And that a Christian Magistracy doth so if it need any proof I shall shew it by this one instance There are great promises in the Prophets of mercy to be exhibited under the Gospel which seem incredible and which some look for still to be accomplished according to the letter and hence their expectation of such glorious times to come whereas they are accomplished long ago and accomplishing daily but never were nor ever shall be according to the letter Such are That in Esa. II. 4. They shall beat their swords into plough-shares And that in Esa. XI 6. The wolf shall dwell with the lamb And that in Esa. LXV 20. There shall be no more thence an Infant of days c. What shall we say to these things Were they ever fulfilled according to the letter No nor ever shall be And yet God is faithful and hath performed his promise he hath done his part of what was promised and his own people partake of the promise and why should we look for any further There will be warrings in the World whilst there are lusts in the World for warrings come from lusts Jam. IV. 1. And there will be lusts in the World while there are men in the World for every imagination of the thoughts of mens hearts are evil only evil and evil continually Gen. VI. 5. But God hath done his part he brought the Gospel of peace into the World that might have taught men and wrought men to better but it is their own faults and wretchedness that they are not better And though Saints of God have this promise accomplished in themselves and they are knit together in the unity of the Spirit and the bond of Peace and what accomplishment more can be expected And so there will be Woolvish and Serpentine affections and actions of men in the World where there is sin in the World and there will be ignorance in the World and men will be infants in understanding whilst there is Fleshliness and Worldliness in the World yet God hath done his part he hath brought the Gospel into the World that might tame mens brutish affections and curb their actions and the Saints of God have this effect wrought upon them but some men will be Wolves and Lions still He hath brought the light and knowledge of the Gospel into the World that men need not to be infants in understanding and the Saints of God that imbrace the Gospel come to be aged men in knowledge but men will be ignorant still Hath not God therefore performed his promise As Esa. V. 4. What could God have done more to this purpose than he hath done in affording the means for the effecting of this as much as could be afforded And here comes in the work and imployment of the Magistracy God is so fully a performer of his promise that he hath left the issue not only to the bare preaching of the Word but he hath ordained also the Sword and Authority of the Magistracy to restrain men from their fightings and brutishness and to force them out of their wilful ignorance when the only preaching of the Word will not perswade them As when the Priests with the sounding of their Trumpets will not serve the turn to subdue Jericho an host of men of arms must be ready to assist the work and to do it It is in mercy to mens Souls that God hath ordained Magistracy as well as it in mercy to their Estates and for the securing of their Persons It is a bond of love whereby he would draw men from their own ruine and the ruining of others a holy tender and loving violence whereby when the Ministry of the Gospel cannot perswade them to be good he would restrain them from being evil and would constrain them to be better than they are A holy violence that would make men good whether they will or no. Such a mercy is a Christian Magistracy An Ordinance stamped with Christs own Kingly picture and sent for a token to his Church of special love and mercy As Aaron in his brest-plate of Judgment carried Urim and Thummim Light and Perfection So Magistrates in the Brest-plate of Judgment they always carry about with them have written there as it were with Christs own finger Power and Mercy Power derived from Christ to them and mercy derived from Christ by them to the Church The Pagans and Infidels Magistracy that is among them it is true is an ordinance of Christ Rom. XIII 2. The powers that be are ordained of God But these are but crums that fall from his Table of common providence as he is the great Ruler of all the World But Christian Magistracy is a full furnisht Table of mercy from him as the Father and cherisher of his
to hinder him from the Love of God the Believer hath Sin the World the Flesh the Devil nay Deum Visum iratum God himself when he seems to be angry yet he loves God through all these Whereas Adam fell in the first opposition 3. A Believers obedience is more excellent than Adam did or could perform Adam had no hindrance nay he was not in a condition of passive obedience A Believer obeys through poverty sadness pains nay to death it self Thus Having the Spirit speaks not perfection yet at last brings to perfection in Heaven Adam begun in perfection and grew imperfect Holiness begins and sojourns in imperfection here and ends in perfection hereafter VII Having the Spirit speaks having it for ever XIII Joh. 1. Having loved his own which were in the World he loved them unto the end The falls of them that have the Spirit as for example of Peter of David speaks not the loss of the Spirit nor the weakness of the Spirit but only the Spirits disposing Every sickness is not loss of life so every fall is not the loss of the Spirit I might illustrate this from the Spirits acting in ruling and guiding the course of nature The Spirit as Creator preserves the Universe in its being and order How In that he hath set rules in the course of nature that there should be such seasons such productions such causes to produce such effects that warmth and nearness of the Sun should cause Spring and Summer and so contra And the Spirit sits above all and gives influence So when Nature is inverted that there happen winter-weather in Summer and contra Summer-weather in Winter the Spirit is not departed from his work nor is he become weak but so disposes and that after his own Rule viz. Northern cold winds and rain to breed cold though in Summer thick cloudy air and sky warmth even in Winter So though he fails of the Rule set in regard of the seasons yet not of the Rule set of such causes producing such effects So the Spirit hath set a Rule in Course in the work of Grace that such cause produce such effect that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off And in Winter we have not lost the Sun though he be not so near Now when the Course of Grace is inverted and man falls the Spirit is not lost but this is according to the Rule set of causes and effects care of mens ways to produce growth and comfort neglect thereof to produce failings But yet the Spirit is not quite gone from his work VIII Having the Spirit speaks not having the gift of Prophesie As some did not distinguish before concerning the Indowments of the Spirit so do others not distinguish here or at least confound Hence some will say I believe therefore I have the Spirit of prophesie Of all men I believe least they have the Spirit that boast of it But to this I shall only say two things First Did the very holiness of Christs person necessarily indue him with the Spirit of Prophesie If so then what need had he of the gift of the Spirit It is said of John Luke I. 15. That he should be filled with the Holy Ghost even from his mothers womb But it is not said so of Christ. Nor was John Baptist filled with the Holy Ghost in that sense Secondly These are of so different natures that one is not the cause of the other 1. The Spirit of Sanctification is only to help our infirmities c. the Spirit of Prophesie not 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation the other not 3. The Spirit of Sanctification only proves good the other may be the occasion of evil S. Pauls revelations were in danger to puff him up 2 Cor. XII 7. Lest I should be exalted above measure through the abundance of the Revelations there was given unto me a thorn in the flesh the messenger of Satan to buffet me 4. The Spirit of Sanctification changeth the heart the other not 5. It goeth through the whole soul the other not And thus I have done with the eight Observations I named which may serve as good directions for our understanding what it is to have the Spirit and what is the nature of his operations I might add more As First One may have the Spirit and not know it Secondly One may have a great measure of the Spirit and yet doubt whether he have it at all Thirdly The Spirit is not had upon courtesie of mans will but by the over-powering of Gods grace Fourthly The chief way of the working of the Spirit is to work Faith and Love and to build up Christians by Faith and Love A SERMON PREACHED AT S. MARIES Cambridge June 24. 1660. 1 COR. XIV 26. How is it then Brethren When ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things be done to edifying THE last time I spoke of one abuse in the Publick Assembly of this Church of Corinth and that was misjudging and misreceiving the Holy Sacrament Here in the Text is another disorder and confusedness in the exercise of the Publick Ministry from what arising uncertain but certainly ending in non-edification as the Apostle intimates by the conclusion of the verse Such confusion indeed in their business that we know not where to find them and indeed the Chapter is very hard very hard either to find out what it was they did or what it is the Apostle would have them do or whence proceeded that enormity that he doth correct We will inquire after it the best we can and keep as near as we can to the words of the Text. In it are three parts I. What to do in a certain case How is it then Brethren II. The case propounded When ye come together every one of you hath a Psalm hath a Doctrine a Tongue hath a Revelation hath an Interpretation III. The Determination given Let all things be done to edifying I. What to do in a certain case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School-phrase and if I be not much deceived the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used infinitely in the Talmud and in Tanchum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word occurs a thousand times It means most commonly What is to be done in this case or May such a thing be done Either will serve here Every one hath a Psalm hath a Doctrine hath a Tongue c. What is to be done in this case Or may we do thus and keep to this Custom The Apostle resolves the case in the end of the Verse Let all things be done to edifying And so vers 15. compared with vers 14. If I pray in an unknown Tongue my spirit prayeth but my understanding is unfruitful And then comes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
shews they are hard set when they must make Caiaphas a copy after whom to write the Infallibility of their Papal chair But they gazed so much upon the chair when they wrote this Note that they clean looked off the Book and Text they had before them For had they looked well upon that that would have given them a more proper reason of his prophesying and indeed the proper reason of it namely not so much because he was High Priest as because he was High Priest that year This he spake not of himself but being High Priest that year High Priest that year Why He had been High Priest several years before So Luke tells us Chap. III. that he was High Priest when Christ was baptized three years and an half ago and Josephus tells us as much and more and of his being High Priest after this year also And therefore why that circumstance added He was High Priest that year To speak the proper reason of his prophesying First I might say That was the year nay even the hour of the last gasp of the High Priesthood It prophesied and instantly breathed out its last There is much dispute upon those words of Paul Act. XXIII 5. which our English renders I wist not Brethren that he was the High Priest If I should render it I knew not that there is an High Priest I am sure it hath warrant enough of the Original Greek and warrant enough of the truth of the thing it self Did not the High Priesthood dye and cease and was no more when the great High Priest of Souls died and by death made expiation for his people If you will allow the other Priesthood and the employment of it to live still after the death of Christ and his sacrifice offered by the eternal Spirit till the fall of Jerusalem and dissolution of the Temple yet can you find nothing that the High Priest had then to do that it should survive any longer after Christ was sacrificed The other Priesthood had something to do besides what was most plainly typical in it and referred to the death of Christ as sacrificing and sprinkling of blood did For they had to offer the first fruits of the people for their Thankfulness to purifie women after child-birth to present the first born to the Lord c. But the distinctive work of the High Priest in diversity from the other Priesthood was on the day of Expiation to go within the Vail into the most holy place with blood and make an Attonement Which when Christ had done through the Vail of his flesh through his own blood as the Apostle tells us Heb. X. 20. what had the High Priesthood to do any more To this peculiarly related that which occurred at the death of the great High Priest Matth. XXVII 15. The vail of the Temple was rent in twain from the top to the bottom Which when you come narrowly to examine you will find to be the vail that hung between the holy and most holy place Which the Jews in their writings call by a Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the vail that the High Priest turned aside as we do hangings at a door to go into the room And he went into the most holy place only once a year But now it is rent in pieces no such distinction or separation thenceforward to be had and no such work of the High Priest to be done any more So that if we take these words of Paul to the sense I mentioned viz. I knew not Brethren that there is now any High Priest or any High Priesthood at all that Function is long ago laid in the dust it was spoken like a Paul boldly and as one that very well understood and could well distinguish twixt substance and shadow and how long those Ordinances of that Oeconomy were to last and when to decay And if accordingly we take that circumstance in the Text He prophesied as being High Priest that year in the sense I mentioned namely that last year of the being and life of the High Priesthood it gives a story not much unlike that of the son of King Crâ—sus Who when he had been dumb from the birth and never spake word at last seeing in a battel an enemy ready to run his Father through he forced his Tongue so as that he broke the string of silence and cryed out O man do not kill Croesus So the High Priesthood having been dumb from Prophesying for above four hundred years together and never spoken one Prophetick word when now the King is ready to be slain its Tongue is loosed in Caiaphas and prophesieth of the Redemption of all the Israel of God and presently expireth But Secondly That year was the great year of pouring down the Spirit of Prophesie and Revelation as in Act. II. the great year of sealing Vision and Prophesie as in Dan. IX And then it is the less wonder if this dog get some crumbs that fell from that plentiful table of the children and some droppings from that abundant dew that fell upon the Fleece of Gedeon Something like the case of Eldad and Medad but they were better men Numb XI 26. that in that great pouring out of the Spirit there had their share though they were not in the company of those that were assembled at the door of the Tabernacle of the Congregation And thus was the case with Caiaphas as it was with Balaam that wretch inspired till then by the Devil but then by God Who went purposely to curse Israel but God so overpowered and turned the stream that he could not but bless them So this wretch inspired with malice from the Devil to plot and compass the death of Christ is now also inspired by the Spirit of Prophesie to foretel his death and to proclaim it Redemption to his people A very strange passage that while he was sinning against the Holy Ghost he prophesied by the Holy Ghost and that in those very words that he spake against Christ to destroy him he should prophesie of Christs death and Redemption to magnifie it So can the Spirit of God overpower the Hearts and Tongues and actions of Men to serve the design of his own glory And this is that that I shall speak to I might observe obiter how great diversity there is twixt the Spirit of Prophesie and Revelation and the Spirit of grace and holiness The same Spirit indeed is the Author of both but there is so much diversity in the thing wrought that a Balaam a Caiaphas have the Spirit of Prophesie who are as far from having the Spirit of Sanctification as the East is from the West Hell from Heaven A mistake hath taken the Spirits of too many to account this good Language and Divinity I am a believer converted sanctified therefore I have the Spirit of Revelation and I can preach and expound Scripture by that Spirit little considering the vast diversity of the gift of Prophesie
and of Grace in its nature and end But that that I shall insist upon shall be to consider something concerning the Spirits overpowering of Men their Actions Tongues Hearts or all And though here was no overpowering the Heart of this wretch but of his Tongue only yet I shall speak more especially of overpowering of â—â—e Heart as most material in this subject and which understood the Spirits overpowering of the Tongue and Action will be understood with little ado I shall couch what I have to speak under these following Obrvations I. I may take up that Gen. VI. 3. And the Lord said My Spirit shall not always strive with man He saith not with this or that or the other man in particular but with man in general Because the Spirit of God strives with every man in the World at some time and in some degree or other Act. VII 51. Ye stif-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost The Spirit strove with those wretches though this striving was to no purpose or effect because of their resistance And so in that exhortation 1 Thes. V. 19. Quench not the Spirit is intimated that they that quench the Spirit and let not his sparks grow to any thing yet that they have these sparks striving together if they would let them alone Christian I shall not be solicitous to prove this because it needs not And I must tell thee it is not so well and right with thee as it should if thou findst not the proof and experience of this truth in thine own Heart if thou find not some knocking 's at that door that calls and tells It is time to awake out of sleep and set to work some checkings of Conscience when thou goest about knowingly to sin and some reprovings of Conscience when thou hast so sinned some stirrings of Heart upon hearing the threatnings and curses of the Law of God in a powerful Ministry some trouble of Soul upon sight of Gods judgments upon thy self or others in a word if thou find not thy Conscience as a voice behind thee calling after thee This is the way walk in it If thou find any such things listen and improve them It is the voice of my beloved putting as it were his finger in at the hole of the door to see whether thou wilt open It is the Spirit of God striving with thy Heart But if thou find not any such thing take heed lest thou hast wearied the Spirit of God that he will strive no more II. The Spirit is able to overpower any Heart that he strives withal I need not to prove this neither to any that understand what the Spirit of God is which I hope you all understand A Macedonian or Socinian that denies the Godhead of the Holy Ghost yet I see not how he can deny this if he do but confess the Holy Ghost to be the Spirit of God Let me even challenge of you that have been better taught to attest this truth with me and to look up towards Heaven with due consideration of the sacred Spirit and to acknowledge in the words of Job Chap. XLII 2. I know thou canst do all things and that no thought can be holden from thee God in Jer. XXXII 27. proclaims Behold I am the Lord the God of all flesh Is there any thing too hard for me If we should take the words as spoken particularly of the holy Spirit are they not most true to every tittle Is not the Holy Ghost Jehovah Is he not the Lord Is he not the God of all flesh and all Mens Spirits And then can any thing can any Heart be too hard for him But if any desire a particular proof of the thing we assert viz. That the Holy Spirit is able to overpower any Heart whatsoever that he strives withal Let him either look at a prophane wretch that always resisted the strivings of the Spirit now come under horror of Conscience Or let him well ponder upon the state of the damned in Hell who were such resisters while they were here And first let him read that Esa. XXX 33. The breath or Spirit of the Lord like a stream of brimstone doth kindle it In that horrid torture of Conscience of theirs where the worm ever gnaweth and never dieth do you not think their Hearts are overpowered Are not now those brazen gates and iron doors that would bar out the overcomings of the Spirit broke open and broke all to pieces Vicisti Galilaee as Julian once so do not they everlastingly confess that God is proved too hard for them And how is this alto-shattering of their Hearts and Consciences come upon them The breath or Spirit of the Lord like a river of brimstone is gushed in upon them and overflows them with horror and they cannot resist It is the everlasting vengeance of the Spirit of God upon them thus to crush their Consciences with everlasting confusion and torture because they did they would resist his strivings while they were here No no resist damned Souls now resist and keep the doors fast barred that the power the vengeance of the Spirit cannot break in No it will not be the Spirit is all powerful if he will is able to overpower any Heart he strives with here he will with vengeance do it to him that resists hereafter III. The first aim of the Spirit in his striving is to try men It is apparent by Scripture that God by the motions of his Spirit comes to try those men who he knows will not receive the motions of his Spirit As in 2 Chron. XXXII 31. In the business of the Ambassadors of the Princes of Babylon God left him to try him that he might know all that was in his Heart God withdrew or suspended the acting of the Spirit of grace to try him So God doth on the other hand employ some actings of the Spirit to try whether men will entertain them God tries men by his Word whether they will obey him or no Exod. XX. 20. God is come to prove you and that his fear may be before your faces that ye sin not saith Moses to the people of Israel concerning Gods giving them his Law Mat. XXIII 37. O Jerusalem Jerusalem thou that killest the Prophets c. how often would I have gathered thy children together as a hen gâ—thereth her chickins under her wings and ye would not I tried whether thou wouldest be gathered but thou wouldest not He tries men likewise by his Providences how they will demean themselves under them Deut. VIII 2. Thou shalt remember all the way which the Lord thy God led thee these forty years in the Wilderness to humble thee and to prove thee to know what was in thine Heart whether thou wouldest keep his Commandments or no. So he doth by his Spirit in that noted place Revel III. 18. Behold I stand at the door and knock He that stands at the door could break down the door
sad thing it is to be separate from Christ as a thing accursed and to consider with our selves how the case may be with us as to this particular Now he that knows what Christ is needs no more proof to shew what it is to be I. separate from him If in him alone be life Joh. I. 4. to be separate from him can be nothing else but death And if there be no Condemnation to them that are in Christ Jesus Rom. VIII 1. there can be nothing but condemnation to him that is not in him It is the saying of our Apostle 2 Cor. XII 2. I knew a man in Christ taken up into the third Heaven What by the rule of contraries can become of him that is out of Christ I would we could but seriously lay these three things to heart which are the particulars of the matter before us First How sad a thing it is for Christ to have nothing to do with a man but to disclaim him Secondly How sadder if sadder needs be is it for Christ to be ashamed of a man and disdain to own him And Thirdly Yet sadder if possible for Christ to curse a man or at least to look upon him as a thing accursed Are not all these included in the Apostles expression here And is not any of these the saddest thing that can possibly befal a man It may be you will say Hell fire is worse than these the Worm that never dyes Eternal wrath and vengeance are worse than these But doth not this separation from Christ include all these And can any other come of it but Fire and Wrath and Vengeance How then is the case with thee as to this particular Oh! I doubt not but I am II. Gods I hope Christ owns propriety and interest in me But upon what ground dost thou think that God owns thee What reason hast thou to think that Christ acknowledges thee for a sheep of his against the claim of the Wolf and the roaring Lion I have heard of a man that laid claim unto a very great Estate upon no other ground in the world but because he dreamed one night that that Estate was his Mens confidence about their spiritual welfare most commonly proceeds from no other ground but merely because they dream so like them who in reference to outward welfare 1 Thes. V. dreamt of Peace Peace when sudden destruction was just entring in at the door It makes me remember that saying of Jude vers 8. These filthy Dreamers defile the flesh despise dominion and speak evil of dignites And why does he call them Dreamers rather than any other title Because all their confidence in what they did came but from a fancy and dream and had no better foundation and though they did this evil yet they dream they shall speed well enough God lays claim to no man but because he seeth that in him that pleaseth him He calls none his that is offensive to him The wit of man cannot invent a reason why God should own a man that goes on in his wickedness and lay claim to him for his own that is continually offending him Plead Election plead the infiniteness of Gods mercy plead the freeness of his Grace plead what you can you can never give real satisfaction to your own heart that God claims any interest in you or owns you for his own till you walk so as to please him For what does an ungodly and wicked man differ from a separate thing from Christ and one that he hath no claim to and nothing to do withal The Scripture tells us That God hates the proud abhors the covetous scorns the scorners frowns upon the ungodly and despiseth evil doers And this fruitful Meditation I have gathered from the mention that is here made of being accursed or separated from Christ. Now from the consideration of the person that could be willing to undergo this separation and of the reason why viz. the saving of the souls of the Jews his Brethren I may gather as fruitful a Doctrine And that is this That the souls of other men should be dear to us as well as our own And that it is cause of grief to see any soul perish That the souls of these men were dearer to the Apostle than his own in that he could be content that his should perish so that theirs might not is a thing of rare Example and whether we are to write after such a copy is a question yet to be discussed But that the souls of others should be dear unto us is so plain in this copy that he that runs may read it It is not for kindreds sake barely that he is so affectionate to them though he call them Brethren and Kinsmen but it is their souls that he looks after that the spirit might be saved in the day of the Lord Jesus and not perish It were needless to shew how earnestly he laboured to save as many souls as possible and if it were possible that no soul should perish His pains and Preaching his actions and Epistles breathed such affection every where and to all persons But this you will say belonged to his Function as he was an Apostle and Minister But doth this belong to every private person to be so tender to the souls of all I am loath this Question should be asked it is so like Cains question Am I my Brothers keeper Have I any thing to do with another mans soul that I should trouble my self about it But how shall we interpret that great Command Thou shalt love thy neighbour as thy self But first Who is my Neighbour Our Saviour Answers it with a Parable Let me Answer it with another question nay Who is not thy Neighbour In that Parable of the Man that fell among Thieves and the good Samaritan relieving him our Saviour shews that even one of another Nation even one of an Enemy Nation is to be accounted a Neighbour For so were the Samaritans to the Jews and yet the Samaritan that pitied was Neighbour in our Saviours construction to him that fell among Thieves The Greek and Latine word that is used to signifie a Neighbour signifies properly one that is near to one but it means nearness of relation and affection rather than nearness of place Nearness of relation that is as all are made of one blood and nearness of affection that should be as all are of one shape and image Every one is our Neighbour of what Land or Nation state or condition soever because every one is related to us by these respects Well every one is our Neighbour and we are to love our Neighbour that is every one as our selves to hate none to malice none to be enemy to none but to love every one And what especially to love in him That that is the chief and most regardable and most precious in him and that is his Soul To have an affection a regard a kindness for every mans Soul and to
one against another whereas there is nothing in the world of which you can give less a reason Why a Man should love every Man in the world I can give variety of reasons but why any one should hate any one Man in the world the invention of Men and Devils cannot give a solid reason He hath wronged thee So hast thou done others He hath deceived thee So hast thou but too oft done thy self He hath been offensive to thee So hast thou been to God Thou canst give no reason why thou shouldst hate thy Brother but the same will be reâ—orted upon thee that for the same cause thou shouldst hate thy self II. To love our Neighbour as our selves This is a Royal Law Jam. II. 8. or the Law of the King And that which the King of his Church hath not only given but a Law which he put himself also in subjection to Deny else his doing for mankind Did he not love his Neighbour Man as himself when he left the bosom of his Father to take the nature the infirmities the sins of Man upon him Did he not love his Neighbour Man as himself when he laid down his life for him and that with as exquisite cruelty anguish and torture executed against him as Men and Devils could invent And if you doubt of his love to Man his Neighbour look into the wound in his side and put your finger into the print of the nails in his hands and feet and ask how those came there And when this Patern and Copy of Love sends his choise Apostle into the world to testifie his love to the world he warrants and he inables him to express as much love to Men as it was possible for Man to express Look else upon his indefatigable pains for the good of Men his sufferings his troubles his bonds and imprisonment and in a word the constant course of his life and ministry And all for the benefit of Men in the service of his Master And then believe the better what he speaks here That he could wish himself accursed that they might be saved This is the Copy of a Christian and not of an Apostle only And this must every one of us write after in the best degree we can Now if any inquire what is the proper reason and ground of the love of our Neigbour I might treat at large of these things That a Christian is to love every one I. For his own sake II. For Gods sake III. For his Souls sake I. For his own sake If any ask why the Answer is ready because he is thine own flesh and blood All the Nation of Israel is akin to our Apostle as all descending of one blood So this same Apostle tells that all the men in the world do Act. XVII 26. God hath made of one blood all Nations of Men. Men of all Nations are akin for they are all of one blood Nay that of the Prophet seems to bring the kindred something nearer Es. LVIII 7. That thou hide not thy self from thine own flesh The Prophets meaning is That thou hide not thy self from the poor when he comes to seek relief and comfort from thee A poor tattered miserable creature that it may be thou wouldst scorn to look upon or be loath to come near or have any thing to do withall yet for all thy goodliness he is thine own flesh II. For Gods sake Because he commands it urges it and it is pleasing to him Doest thou love God This Love of God is to keep his Commandments And there is hardly any Command that is urged more than Love and Unity and affection one towards another III. A third bond that should tye us to love our Neighbour is For his Souls sake This was that that especially moved the Apostle to such an Affection towards his Nation He had as little cause upon any outward or carnal respect to love them as a man could have They were indeed his Brethren but Brethren Enemies they were his Kinsmen but spiteful Kinsmen he never enjoyed peace or safety for them When were they not clamouring against accusing whipping persecuting imprisoning him and seeking his life And yet he cannot but love them wish them well for their Souls sake You would think the Apostle little loved the incestuous Person 1 Cor. V. but his very severity was out of love to his Soul vers 5. That the spirit might be saved When he gave up Hymeneus and Alexander to Satan one would think he heartily hated them when he dealt so severely with them but it was that if possible good might accrue to their Souls For consider his reason of that action I have given them up to Satan Why Not that I might plague them revenge my self on them bring them to ruine but that they might learn not to blaspheme 1 Tim. I. 20. That if it may be they may learn better manners and Religion The Kings Daughter is black but comely Cant. I. Black because the Sun hath looked upon her She was born in the Morians Land But she is glorious within because of her virtuousness and goodness The sinful Souls of men as they are sinful are black deformed things but as they are Souls and in regard of their Essential constitution they are lovely and precious And there is more in any Soul in the World to move thee to love him than there is in his Person or Actions to move thee to hate him And how great is the beauty of the Soul when it carries the image of God himself Even the poorest and most contemptible Soul in the world carries the image of God upon it It is Gods own argument against Murther Gen. IX 6. Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man The very same may be used against the hating of our Neighbour the seed of Murther thou shalt not hate thy Neighbour for in the image of God he made thy Neighbour Object But I had thought that by the fall of Man the image of God had been quite lost from him For I have often heard that every Man is born in the sinful image of Adam but the glorious image of God is utterly gone off from him And so the Apostle Rom. III. 23. We have all sinned and come short of the glory of God Answer Do you not observe that Gen. I. 26. where mention is made of Adams Creation that God said Let us make Man in our image after our likeness Where the image of God refers to the Essence of mans Soul the likeness to the qualities The Qualities were Holiness and Righteousness in the likeness of God And so the Apostle Eph. IV. 22 c. tells That when any soul is restored again to the likeness of God it is in Holiness and Righteousness This is utterly lost in humane nature till Grace restore it in any Person But the image of God that is in the Soul viz. as the Soul is a Spiritual
The Wicked one in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy one As the unclean Spirit is opposed to the holy Spirit so the wicked to the holy As the Children of God and the Children of the Devil are opposed vers 10. so here in regard of their nature There are some therefore that define the Devil by what is most contrary to God 1. He is become contrary As Christ and Belial light and darkness 2 Cor. VI. 14 15. In what Not in regard of his essential subsistence as he is a spirit intellectual immortal nor in regard only of want of righteousness and holiness but in regard of the bent of his will As in our selves we may read too much of the Devil in that respect that our Wills run so contrary to Gods No contrary to that that will be contrary as Hannibal was to the Romans For 2. He sets himself to be contrary He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that opposeth His contrariety is resolved and wilful In the first Fall he set himself up against God to be head He despised his charge and would head the creature against him And he continually fights against Gods Will and ways See those two things vers 10. which distinguish the Children of God and of the Devil Love and Righteousness the same make the distinction between God and the Devil God loves Man He hates him God loves Righteousness He opposeth it He stands up against Christ. There are two Heads in the world Christ and the Devil and he by his own pride and putting on Secondly He is the Wicked one as he is the Father of Wickedness As Joh. VIII 44 Ye are of your Father the Devil and the Lusts of your Father ye will do Ask who begat wicked works the answer must be The Devil 1. He is Father of his own wickedness He is his own Tempter and begat his sin within himself Whereas Adam had something ab extra from without that tempted him 2. He is the Father of others wickedness vers 8. He that committeth sin is of the Devil He was the Father of the first Sin How might Adam have stood if not tempted by one above him He could not have believed a Creature could be against God but believed him one that was as a Messenger from God as Angels were He is the Father of all sins He hath concurrence to every sin we commit A general concurrence by poison infused into our Nature As sin hath a general concurrence to death so the Devil hath such a concurrence to sin And such a particular concurrence as we cannot say any sin is without him As no grace is without the spirit I shall not speak of his presence with all his influence with all Thirdly He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wicked one in that he is perfectly wicked That is perfect Cui nihil addi potest vel detrahi To which nothing can be added or taken away So God is perfect and so is the Saints Happiness in Glory perfect happiness The Devil can be no more wicked or less as God can be no more or less good In Satans first sin he could sin no more than he did nor against more light nor could his sin be of more pride and malice He knew he should be damned if he fell yet he sinned and fell His continual sinning cannot be more than it is he cannot have more hate of God than he hath For he hates every thing that is like God or likes him And that not because God damned him but because God is God above him Nor can he be less wicked For an Angel cannot sin at a less rate than the deepest willfulness and malice cannot be tempted deceived ignorant wants not power to stand And thus we see how the Devil is the Wicked one Now II. We come to the Description that is given of Cain and that is twofold viz. by his extraction he was of that wicked one And by his action And slew his Brother I. Let us consider him with relation to his Extraction He was of that wicked one Such a phrase you have Joh. VIII 44. mentioned before You are of your Father the Devil It may be Questioned Whether all in an unregenerate state may be said alike to be of the Devil They are all Children of wrath Eph. II. 2. Whether are they all alike Children of the Devil I Answer 1. All are alike guilty and Children of corruption Sin is come over all One hath as much original guilt as another Because Adams whole sin is on all as Christs whole righteousness is on His. 2. One hath as much sinfulness and depravation of nature as another Abel as much as Cain For all have sinned and come short of the glory of God Rom. III. 23. Because all alike from Adam 3. All Children of wrath alike Eph. II. 2. That is First Quoad meritum in respect of merit Secondly Quoad indignationem Dei in peccatum in respect of Gods indignation against sin But not Quoad aeternam iram in respect of Eternal wrath 4. All slaves to Satan alike which that expression doth suppose where it is said That we are delivered out of the power of darkness But all are not under the claim of Satan alike The Elect have God claiming something in them even before they escape from the bondage of Satan As Israel in Egypt before their redemption God had a claim to them Therefore Men are not said to be of the Devil but where the visible acting is according to the Devil So in the place quoted already Joh. VIII 44. Ye are of your Father the Devil and the Works of your Father ye will do 1 Joh. III. 8. He that committeth sin is of the Devil And in the Text Cain was of that wicked one and slew his Brother So the Pharisees were of the seed of the Serpent Elymas was the Child of the Devil And from hence I lay down this Doctrine That wicked mens wicked actings shew they be of the wicked one See vers 8. Cain had pious education taught to sacrifice His Parents could tell him more of God and the Devil than almost any since He made an outward profession for he brought his Sacrifice to God Yet his works manifested him to be of the wicked one So wicked ones by their wicked actings shew that they belong to the Wicked One. They are of him That is 1. Of his Kingdom and pay a subjection to it 2. Of his Spirit 3. Of his Acting And this brings us to the next particular Viz. II. To consider Cain with relation to his action He slew his Brother He was of that wicked one and slew his Brother Here we may observe three things obiter by the way First That malice and murther is justly referred to the first Murtherer As Joh. VIII 44. Ye are of your Father the Devil and the lusts of your Father ye will do he was a murtherer from the beginning Ye would murther me because
Balaam loved the wages the wages of unrighteousness yet he could wish to dye the death of the righteous Numb XXIII 10. Even Conscience beareth witness to this truth that dying in any sin is damnable But how is it possible but some sin will stick to the best of men I answer II. True that there is no man living without sin but we are to distinguish upon two things First Twixt sin and guilt If we consider presly it is not the sin that immediately damns but the guilt of the sin A thief hanged the sin of robbing is past and gone but the guilt of it brings him to the gallows so sin as to the act is over and gone but the guilt sticks Now there is some sin which binds not a man over to guilt to condemn him Psal. XXXII 2. Blessed is the man to whom the Lord imputeth not sin There is sin but the guilt of it is not charged on men But what sin is that I might answer All sins already pardoned have they been never so great Rom. VIII 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth But we speak of sins that stick at the instant of death Therefore Secondly We distinguish upon the sticking of sin to the flesh and to the heart A Saint hath sin sticking to the flesh not to the heart Rom. VII ult With the mind I serve the Law of God but with the flesh the Law of sin As if we get the disease from the heart it is not so deadly so Saints having got sin from their hearts it is not damning to them They hate it but it cleaves to their flesh So that the guilt of such sins is pardoned all along because the Saint all along strives and prays against them It is not I but sin in me Not my heart or consent but sin in my flesh that will neither be got out nor quiet In a word a dying sin cannot kill a dying man Sin is mortified all along and if in death it stirs yet it is dying and hath not power to kill And this have I spoken to remove that error about this Article of the Creed that Christ descended to Hell to fetch Souls to Heaven that yet wanted something to bring them thither II. A second opinion and interpretation is that he descended locally to triumph over II. the Devils and the damned An Interpretation that seems to carry more sense and innocence and yet is far from the meaning of the Article To take it into examination First To consider something concerning Christs Soul when separate from his body I. It is undoubted that it went to Heaven assoon as departed and it is very unwarrantable to look for it in Hell unless we have good evidence of the Scripture at least of reason for it His words on the Cross to the good thief were To day shalt thou be with me in Paradice Luke XXIII 43. and his last words to God were Father into thy hands I commend my Spirit vers 46. Now who can doubt but he was instantly in Heaven and his Soul with God And when and indeed why should it go to Hell Christ was dead but thirty six hours and his Soul to be on the Cross in Heaven and Hell in that time is a flitting up and down that unless the Spirit of Christ himself in Scripture tell us so how can we believe it That it flitted from the Cross to Heaven Scripture is plain but that it flitted from Heaven to Hell we are yet to seek Ye shall seek me and not find me Truly according to this opinion we know not where to seek him nor to find him in that time If you will take the propriety of his own words Luke XXIII 46. Father into thy hands I commend my Spirit And John XVII 11 13. I am no more in the World but these are in the World and I come to thee And now I come to thee you may certainly conclude that his Soul was with God while it was separate but that it was in Hell any moment of that time there is not one tittle of Scripture to give any evidence but Act. II. 27. Thou wilt not leave my Soul in Hell and this Article of which we shall shew a far other sense II. Was it possible that Christs Soul should go from Heaven to Hell The Souls of the glorified Saints cannot and I question whether Christs could or not See Luke XVI 26. Between us and you there is a great gulph fixed so that they which would pass from us to you cannot Whence I observe two things 1. What is meant by a great Gulph an unsuperable unpassableness from one to another But especially 2. They that would pass from hence to you Are there any in Heaven that ever would go to Hell The Devils indeed chose it but I question whether they understood what Hell meant so well as they do now But never blessed Soul did nor could do it They are too much delighted with the happy enjoyment of God to make such a choise But Christ by that expression in the Parable does the more shew how it is impossible for a Soul once in Heaven to go thence to Hell that if it could be supposed they would do it it cannot be done And could Christs Soul do it any more Could Christs Soul have any delight to leave the joys of Heaven to go to Hell III. There is no reason no Scripture to tell us that Christs Soul had any thing to do as to the work of Redemption or Mediatorship when separate from the body What will you make of this Triumphing Was it any part of his Redeeming or Mediatorship If it were not what was it If it were why not acted per totum Christum by whole Christ Christ performed the whole Law as Totus Christus whole Christ viz. As to his humane nature in Soul and Body He was upon the Cross as Totus Christus Whole Christ he rose ascended sits in Heaven as Totus Christus Whole Christ Body and Soul And we are bound to believe in toto Christo In whole Christ as Redeemer and Mediator as God so perfectly Man of Body and Soul consisting And it were but an improper piece of Faith to believe so great a thing as his work in Hell is made to be to be done by a part of Christ for his Soul was but one part of him But Secondly Let us speak a little to this Triumphing I. The opinion is taken up I suppose in allusion to the custom of the Romans They conquered and then led their prisoners in Triumph the Conqueror in his triumphal Chariot the Captives in chains after it Cleopatra would kill her self rather than be thus led in triumph Now what was this but a pompous proud and vain shew And what will they make of this Triumph of Christ Nothing but a shew For what did he in this Triumph Who can imagine what but shew himself there Did he
Souls to be disposed of according to its sinfulness or goodness But why should God thus dispose as to the taking men out of this World Why not the wicked Soul and Body to Hell and no more ado And why not the holy Soul and Body to Heaven I might say That Simeon and Levi that have been brethren in Evil might be scattered in Jacob that they conspire evil no more That Soul and Body that have been compartners in â—inning might be severed from conjoyning to sin any more But what need we say more than that God hath thus sentenced upon sin that the Body that was created immortal should dye and see corruption and that Soul and Body that were in the nearest conjunction in this World should be disunited and the bonds of life dissolved and Soul and Body parted into two several Regions Oh! how bitter is this parting how dreadful the very thought of it to most in the World Why Christ did as really undergo this separation in his death as any other whatsoever Observable is the expiring of Christ upon his cross both in regard of the thing it self and of the manner of it Comparing the Evangelists together we shall see it the better S. John seems to make It is finished his last words Joh. XIX 30. S. Luke Father into thy hands I commend my Spirit Luke XXIII 46. And add but the construction that the Centurion makes upon his crying out Mark XV. 39. Truly this was the Son of God They all say in our English He gave up the Ghost Which two of them viz. Mark and Luke express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He breathed out his Spirit according as other dying persons do But Matthew and John have expressions very feeling Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He let go his Spirit or his Soul And John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He delivered it up Christ could not dye nay I may say he would not dye till all things were fulfilled that were written concerning his death Therefore when he had hung above three hours and knowing it was written They gave me Vinegar c. he said I thirst He tastes and finds it Vinegar and says It is finished now all is accomplished so he bows his Head and composeth himself to dye and cries Father into thy hands c. And having so said He let go his Soul and Delivered it up into the hands of God Remember that Joh. X. 17 18. and you see the sense of these expressions I lay down my life that I may take it again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again He had life in his own hand and the Jews could not take it from him but he let it go himself and delivered it up When the Centurion saw that he thus cried out and gave up the Ghost he said Surely this man was the Son of God Doubtless this man hath the Disposal of his own life So strong a cry is not the cry of one that is spent and dying through weakness and faintting but it argues life strong and vigorous to be still in him and therefore he dies not of weakness but gives up his life at his own pleasure Shall we pass this great passage of our Saviour without a meditation Mortal men and women if your Lives and Souls were so at your own disposal could you so readily so willingly part with them and give them up to God They are not and time is a coming when we must part with them whether we will or no. Our Saviour hath taught us what to do against they be called for to get them in readiness to be comfortably willing to part with them and give them up into his hands I remember that passage of a good man dying Egredere anima quid times c. Go Soul depart why art thou affraid Thou hast served a good Master be not affraid to go to him It will be a hard pull to have the Soul and Body parted We had need to be getting the Soul loosned that when God calls it may not be unwilling and hang on and stick and be loth to go It was a hard perplexity with him that cried out Animula vagula blandula c. Ah! poor Soul thou must go and whither art thou to go To leave all thy worldly pleasures and delights and must away thou knowest not whither The hard and dreary parting is when the Soul is chained to the World as well as to the Body when it sticks to these things as well as to the Body and must be torn from all these too He that is dead to the World how easie how comfortable is it for that man to dye When he dies he hath nothing else to do but to resign his Soul to him that gave it So that though the manner of Christs parting Soul and Body were extraordinary yet his Soul and Body were as really parted at his death as other mens are III. His Soul thus parted from his Body went to Hades into another World to the place whither holy Souls go after death which himself expresseth in those words to the good Thief To day shalt thou be with me in Paradise What does a Soul instantly after its departure Some say Walks the regions of Air and sees the secrets of nature there But Souls go not into another World to study but to receive rewards And I may say of any Soul departed as Christ of Peter Joh. XXI 18. When thou wast young thou girdest thy self and walkest whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not So when the Soul was in the Body it went whither it would moved the Body whither it thought good did what it pleased was at its own pleasure but now being departed another hath girded it and if it be an evil Soul he carries it whither it would not if even the best Soul he hath fixed it that it is not at its own liberty as it was before The other World is the fixing of Souls in their place and condition that they flit no more change no more that as the Soul then is not in a mutable condition as it is here so not in a self-moving condition as here Observe that Eccles. XII 7. Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it A good Soul returns to God and a bad Soul too returns to God that gave it both return to God How Now they come intirely into Gods hands to be disposed of according to what was done by them in the flesh and he instantly disposeth them into Heaven or Hell That is the very day of retribution See Luke XVI 22 23. And it came to pass that the Begger died and was carried by the Angels into Abrahams bosom The rich man also died and was
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second
send not letters by the hand of a Gentile on the eve of the Sabbath nor on the fifth day of the week Nay on the fourth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Schammai bound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel loosed it Ibid. fol. 7. col 4. Women may not look in a Looking glass on the Sabbath but if it were fastned upon a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed the looking into it but the wise men bound it Id. in Jom tobh fol. 60. col 1. R. Jochanan went from Tsipporis to Tiberias he saith Why brought ye to me this Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what I loose he bindeth and what I bind he looseth Maym. in Hhamets umatsah per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes have bound leaven that is they have prohibited it Tanchum fol. 1. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have upon necessity loosed salutation on the Sabbath that is they have permitted it or taught that it was lawful Thousands of instances of this nature might be produced by all which it is clear that the Jews use of the phrase was of their Doctors or learned mens teaching what was lawful and permitted and what unlawful and prohibited Hence is that definition of such mens office and work in Tosaphta ad Jebamoth per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man that Judgeth Judgment maketh unclean and maketh clean bindeth and looseth that is teacheth what is clean and unclean what is permitted and prohibited And Maymony in Sanhedr per. 4. giving the relation of their ordaining of Elders and to what several imployments they were ordained saith thus A wise man that is fit to teach all the Law the Consistory had power to ordain him To Judge but not to teach Bound and loos or power to teach Bound and loos but not a Judge in pecuniary matters or power to both these but not to Judge in matters of mulct c. So that the Ordination of one to that Function which was more properly Ministerial or to teach the people their duty as what was lawful what not what they were to do and what not to do was to such a purpose or in such a tenour as this Take thou power to bind and loose or to teach what is bound and loose for they use both the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this vulgar and only sense of this phrase in the nation the meaning of Christ using it thus to his Disciples is easily understood namely that he first doth instate them in a Ministerial capacity to teach what bound and loose what to be done and what not and this as Ministers and thus all ministers successively to the end of the world But as they were Apostles of that singular and unparelled order as the like never in the Church again he gives them power to bind and loose in a degree above all Ministers that were to follow namely that whereas some part of Moses Law was now to stand in practice and some to be laid aside some things under the Law prohibited were now to be permitted and some things then permitted to be now prohibited he promiseth the Apostles such assistance of his Spirit and giveth them such power that what they allowed to stand in practice should stand and what to fall should fall what they bound in Earth should be bound in Heaven c. SECTION LIII MATTH Chap. XVII from the beginning to Ver. 24. MARK Chap. IX from Ver. 2. to Ver. 33. LUKE IX from V. 28. to Ver. 46. CHRIST Transfigured A Devil cast out of a Child MATTHEW and Mark link this story to the preceding with this link After six days c. which Luke hath uttered About an eight days after which is but the same in sense Six days compleat came between the day that Christ had spoken the words before and the day of his transfiguration So that the day of his Transfiguration was the eight day from the day when Christ said There are some standing here that shall not taste of death till they have seen the Kingdom of God come with power This story of Christs Transfiguration relateth to that prediction concerning the great Prophet Deut 18. 18. I will raise them up a Prophet from among their brethren like unto thee c. And it shall come to pass that whosoever will not hearken to my words which he shall speak in my name I will require it of him A Prophet that is a succession of Prophets till the great Prophet should come who should seal Vision and Prophesie Christ had been sealed for the great Priest at his Baptisme when entring into his Ministry at the same age that the Priests entred into their Office he is attested from Heaven This is my wellbeloved Son in whom I am well pleased He is sealed for the great Prophet here by the like attestation from Heaven with the same words This is my wellbeloved Son in whom I am well pleased but withal it is added Hear him answerable to those words Whosoever will not hearken c. Deut 18. 19. Moses the first Prophet had all his Oracles out of a Cloud and a Cloud of Glory that lead Israel in the Wilderness departed at his death think of that when you see a cloud here overshadowing and a Divine Oracle given out of it at the sealing of the Prophet greater then he Moses was the first Prophet of the Jews and Elias the first Prophet of the Gentiles and they both now appear to attend their Master Christ and the three Disciples were in this mount of his Transfiguration all night for Luke saith It came to pass the next day when they were come down c. ver 37. Compare Christ transfigured and his face shining with the shining of Moses his face and so compare that first Prophet and this great Prophet again together The Disciples that had authority and power given them over all Devils Luke 9. 1. are not able here to cast one out and their Master sheweth a double reason why namely because of their unbelief and because that kind went not out but by Fasting and Prayer Now that their unbelief should be any more then it had been before for they had cast out Devils before this Matth. 6. 13. it might seem strange but that here were some concurrents towards that more then they had met with before now and that we may observe especially in these two things 1. There were divers diseases which in their own nature were but natural diseases which yet the Jews did commonly repute as seizure and possessing by the Devil especially those that distempered the mind or did in more special manner convulse the body and according to this common language and conception of the Nation the language of the Gospel doth speak exceeding frequently Examples of this kind of Dialect among the Jews we might produce divers as that in Maym. in Gerushin
per. 2. A man which is troubled with an evil spirit and saith when the sickness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins upon him Write a bill of Divorcement to my Wife he saith as good as nothing because he is not compossui And so likewise a drunken man when he comes neer the drunkenness of Lot c. He calls the evil spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sickness and by it he means Lunacy or Distractedness that had its lucida intervalla So the Jews speak of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is possessessed by Cordicus which they interpret to be a spirit that seizeth on him that drinketh too much Wine out of the Winepress Talm. in Gittin per. 7. Vid. R. Sol. and Nissim ibi And to spare more because the story in hand is of a Child take but this example of an evil Spirit which they conceived did seize upon Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibta say they is an evil spirit that seizeth upon Children by the neck even upon the sinnews behind the neck and drieth them up from their use and strength till it kill him And the time of it is from the Childs being two months old and the danger of it is till the Child be seven years old Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which seemeth to mean nothing else but Convulsion fits or shrinking of sinnews or some such like thing a natural malady Now in this Child there were not only these fits of Convulsions or the Falling sickness and the like but he was really possessed with the Devil indeed So that though the Disciples had healed several persons of maladies which the Jews in their language and conceptions called possessings with evil Spirits and the Evangelists speak their language yet this is a subject to work upon of a further difficulty by far the devil being bodily in this Child indeed 2. Granting for we dare not deny that they had cast out Devils indeed before yet this case carried some extraordinary matter in it above other times They were then preaching up and down and their Commission gave them power to cast out Devils to confirm their Doctrine but now they were not in that imployment They were also now set upon by the Scribes and Pharisees with a possessed person of an extraordinary example as being possessed from an Infant purposely that they might puzzle them and that in the fairer opportunity when their Master and three of the chief of their company Peter and James and John were absent Therefore if by all these concurrents of disadvantage their Faith were somewhat shaken it is to be the less wondred at by how much the more the ease was more strange and unusual to them and they had not been put to such a trial before SECTION LIV. MATTH Chap. XVII Ver. 24 25 26 27. CHRIST payeth money miraculously gotten MARKS words in the beginning of the next Section laid to the first verse of this will be evidence sufficient for the order of both Christ is demanded the half shekel that every Israelite was bound by the Law annually to pay for the redemption of his life Exod. 30. 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks that Now the proper time of collecting that began a little before the Passover as we have observed before out of the Treatise Shekalim And though it were now almost half a year past the Passover yet is this the first time that Jesus had been at his own house in Capernaum since the time of gathering that Money had come in This half shekel that every Israelite paid yearly went to the repair of the Temple and to the buying of things needful for the service there Christ pays his Church Duties therefore here though as his own words argue he being the Son of the great King for whom that Tribute was demanded might have pleaded immunity for Kings take Tribute of strangers not of their own Children His paying it by a miraculous compassing of it out of a Fishes mouth sheweth at once his Divine power that could make all things serve his ends and his great care to discharge his due paymentss and to avoid offence and withal his poverty when he is put to a Miracle for such a little sum of money for he would not work Miracles where there was not need His paying for Peter with him was because he was of the same Town and so was under the same demand of payment and he knew that he was in the same want of money The other Disciples were to pay in the places of their several houses When Jerusalem was destroyed by the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews were commanded to pay this half half shekel yearly to Jupiter Capitolinus Xiphilin apud Dion lib. 66. Joseph de Bell. lib. 7. cap. 27. SECTION LV. MARK Chap. IX from V. 33. to the end of the Chapter MATTH Chap. XVIII all the Chapter LUKE Chap. IX from Ver. 46. to Ver. 51. A dispute who greatest One casting out Devils and yet not following Christ Dic Ecclesiae c. THe order needeth no demonstration the seeming difference between Matthew and Mark in the beginning of the Section needeth animadversion rather Mark saith their dispute who should be greatest was as they went in the way towards Capernaum and when Christ asked them at Capernaum what their discourse had been they held their peace But Matthew saith At the same time namely while Christ was at Capernaum the Disciples came to him and asked him Who is the greatest c. in which relation he briefly coucheth the two stories that Mark speaketh of into one namely their talking by the way who should be greatest and this question coming before Christ. It may be Christs so lately taking Peter and James and John into the mount apart from the rest gave occasion to this debate which he determineth by setting a Child in the middest c. They that have held this Child to have been Ignatius in his infancy who was afterward the Martyr as see Niceph. lib. 2. c. 3. Baron ad Annum Christ 71. Marg. de la Bign in Ignat. in Biblioth Patr. tom 1. sure did not well observe his own words if they be his own in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I do not only know that Christ is come in the flesh by his being born and being crucified but I saw him in the flesh after his resurrection For so the Latine renders it Vidieum in carne or be it I knew him in the flesh after his resurrection it may seem very strange that he that was so very a Child as Christ to take him in his arms this year almost at the feast of Tabernacles and the next year at Easter which was but within half a years space to become so intelligent as to take notice of his being risen Upon Christs speaking of receiving those that come in his Name John propounds a dubious case of one