〈◊〉 〈◊〉 Abba my Father if thou hast opened thy mouth Esa. VIII 4. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the child shall know to cry Abba my Father and my Mother See also the Targum upon Ios. II. 13. and Iudg. XIV 16. and elsewhere very frequently II. Of a civil Father Gen. IV. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Abi the Father of such as dwell in Tents He was Abi the Father of such as handle the Harp c. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Rabba the Prince or the Master of them 1 Sam. X. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who is Abihem their Father Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is their Rab Master or Prince 2 Kings II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi Abi my Father my Father The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Rabbi 2 Kings V. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said Abi my Father The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said Mari my Lord. 2 Kings VI. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi my Father shall I smite them Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi shall c. Hence appears the reason of those words of the Apostle Rom. VIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have received the spirit of adoption whereby we cry Abba Father And Gal. IV. 6. Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father It was one thing to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father that is Lord King Teacher Governor c. and another to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba my Father The doctrine of adoption in the proper sense was altogether unknown to the Jewish Schools though they boasted that the people of Israel alone were adopted by God above all other Nations and yet they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father that is our God Lord and King c. But since ye are sons saith the Apostle ye cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba O my Father in the proper and truly paternal sense Thus Christ in this place however under an unspeakable agony and compassed about on all sides with anguishments and with a very cloudy and darksome providence yet he acknowledges invokes and finds God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Father in a most sweet sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cry Abba Father Did the Saints invoking God and calling him Abba add also Father Did Christ also use the same addition of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father and did he repeat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi Father seems rather here to be added by Mark and there also by St. Paul for explication of the word Abba and this is so much the more probable also because it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Father in the Vocative VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a linnin cloth cast about his naked body IT is well rendred by the Vulgar Amictus Sindone Cloathed in Sindon or fine linnin for to that the words have respect not that he had some linnin loosly and by chance cast about him but that the garment wherewith he always went clothed was of Sindon that is of linnin Let us harken a little to the Talmudists f f f f f f Menachoth fol. 40. 1. The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon linnin with fringes what of them The School of Shammai absolves The School of Hillel binds And the wise Men determine according to the School of Hillel R. Eliezer ben R. Zadoc saith Whosoever wears Hyacinth purple in Jerusalem is among those who make men admire By Hyacinthinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purple they understand those fringes that were to put them in mind of the Law Numb XV. And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon linnin is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cloak or that garment which as it serves for cloathing the body so it is doubly serviceable to Religion For 1. To this garment were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fringes fastned concerning which mention is made Numb XV. 38. 2. With this garment they commonly covered their heads when they prayed Hence that in the Gemarists in the place quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith or the Cloak whereby the boy covereth his head and a great part of himself if any one of elder years goes forth cloathed with it in a more immodest manner he is bound to wear fringes And elsewhere g g g g g g Piske Tosaphoth in Menachoth numer 150. The Priests who vail themselves when they go up into the pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a cloak which is not their own c. But now it was customary to wear this cloak in the Summer especially and in Jerusalem for the most part made of Sindon or of linnin And the question between the Schools of Shammai and Hillel arose hence that when the fringes were woolen and the cloak linnin how would the suspicion of wearing things of different sorts be avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Zeira loosed his Sindon The Gloss is He loosed his fringes from his Sindon that is from his Talith which was of Sindon linnin because it was of linnin c. h h h h h h Ibid. fol. 41. 1. The Angel found Rabh Ketina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cloathed in Sindon and said to him O Ketina Ketina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon in the Summer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a short cloak in the Winter You see that word which is spoke by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About his naked body carries an emphasis for it was most usual to be cloathed with Sindon for an outer garment What therefore must we say of this young man I suspect in the first place that he was not a Disciple of Jesus but that he now followed as some curious looker on to see what this multitude would at last produce And to such a suspicion they certainly do consent who think him to have been rouzed from his bed and hastily followed the rout with nothing but his shirt on without any other cloaths I suppose secondly St. Mark in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Sindon cast about him spake according to the known and vulgar dialect of the Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clothed with a Sindon For none shall ever perswade me that he would use an Idiom any thing uncouth or strange to the Nation and that when he used the very same phrase in Greek with that Jewish one he intended not to propound the very same sense But now you clearly see they themselves being our Teachers what is the meaning of being clothed with a Sindon with them namely to have a Talith or cloak made of linnin that garment to
Mene Mene Tekel Upharsin the meaning of these words as written in Belshazzers Dining Room 1194 1195 Mercy of God oft wrested by Men to their own destruction p. 1275. Monuments of mercy were never set up in Scripture to be encouragements for Presumption 1276 Messias divers Names of him produced by the Talmudists p. 167. The Epoche of the Messias is stated from the Resurrection of Christ. p. 180. His coming was predicted by the Quarrels of the Jews p. 181. He was acknowledged for the Son of God by the Jews though not by Nature but by Adoption p. 269 270. Messias who was God-Manâ— considered as he was a Servant and Messenger of the Father and received his Abilities of doing Miracles and of knowledge of Evangelick Misteries and of other things before hand from the anointing of the Spirit p. 251 252. Messias supposed by the ancient Jewish Rabbins to be begot without carnal copulation by the Spirit p. 385 386. The Jews expected their Messias to come when Christ did appear p. 468 1289. They also expected that when the Messias came he would lead them into the Garden of Eden where they should enjoy all manner of worldly Pleasures in the highest degree p. 552. At his coming the World was to be renewed p. 220. Messias or Christ and the Son of God are convertible Terms against the Jews p. 385 548 549. The Fathers of the Sanhedrim had in all likelyhood a strong suspition if not a knowledge that Jesus was the Messias p. 583 584. The Jews expected when he came to enjoy great worldly deliverances and blessings p. 598. What the Jews apprehended of his Temporal Reign was in some things plain in others obscure p. 636. Messias not acknowledged by the Jews to be the genuine Son of God p. 690. The Resurrection of the Messias pointed at in the second Psalm p. 690 691. David put for the Messias p. 691. What appearances and effects the Jews looked for in the Messias which they found not in our Saviour Christ. p. 1110. It was the opinion of the Jews That the Messias should reign a thousand years p. 1171. The Messias say the Jews was not to redeem from sin but from Captivity and Enemies p. 1275. He was say they to have an earthly pompous flourishing Kingdom Page 1275 Messopotamia and her Consorts or Companions what p. 663. And what Country it is 665 Micra a Treatise of the Rabbins containing the Text of the Bible it self its Reading and Literal Explication 422 Midrash a Treatise of the Rabbins containing the Mystical and Allegorical Explication of the Scriptures 422 423 Migdal Elder was a Tower situate near Jerusalem on the South-side 306 Mile a Talmudick mile was seven furlongs and an half 319 581 Millenaries or Fifth Monarchists their dangerous mistake of the twentieth Chapter of the Revelations refuted 1056 1057 Millo in Jerusalem what 24 25 Mind of Man put for the understanding also the bent and inclination of the Soul 1286 Mines of Iron and Brass were in several places in the Land of Israel 88 Ministry the Priests and Levites were the setled Ministry of the Church of Israel they always lived upon Tithes when they studied in the Universities preached in the Synagogues and attended on the Temple Service 86 Ministers there were many Ministers in the Apostles days belonging to every Church with the reason of it 1156 1157 Minstrels among the Jews were used at Burials 172 173 Miracles many done in one day by Christ. p. 174. Miracles could not drive the Jews from their Traditions p. 345. Mear Miracles or Signs were never wrought by our Saviour 1104 Mirth or Joy wicked in a strange instance in the Gunpouder-Trayâ—ors 1184 Mishneh a Treatise of the Rabbins containing the Doctrin of Traditions and their Explications 422 Missaar or Mizaar a hill mentioned in the Psalms where situate 501 Mite what sort of mony 350 Moloch represented the Sun and why It was an Image of Brass having the Face of a Calf c. 672 Moment of time what out of the Jewish Doctors 405 Monarehy the Fifth Monarchy is not the Kingdom of Christ but was the Kingdom of the Devil 1166 Mony the Streets of Jerusalem were swept every day and mony found there in the time of Feasts was all Tenths or Tiths p. 303. So also what was found at any time p. 303. Mony of Silver and Gold both Roman and Jewish with their value and stamps what 349 Money Changers what from the Talmud and Maimonides p. 224 225. What they were and why our Saviour overthrew their Tables in the Temple 1204 Monster in a Child with two Bodies from the Navel upward it acted as two Children 373 Mortal Adam was not created mortal against the Socinians 1353. Moses fasted forty days three times over one after another p. 405. Part of his History p. 670. Why God fought to kill him as we read Exod. 4. 24. Page 1066 Mothers Family among the Jews is not to be called a Family 99 Mount Gilead what And whether not the Hill Gaash 373 374 Mount Hor called Amanah in the Jewish Writers 62 Mount Macvar Macherus is derived from it what 81 Mount Olivet the Mount of Olives in the Rabbins commonly the Mount of Oyl whence the Name and what was done there p. 39 c. It had shops in it 305 Mount of Simeon what 51 Mount Tabor what and where situate 495 c. Mount Zebim was within the Land 51 Mountain of the Amorrbites what 12 Mountain of Snow with some the same with Hermon 62 Mountanous Country what 12 Mourners for the dead how the Jews used to comfort them both in the way and at home 323 581 582 Mourning what Mourning was used for the dead also what Feasting and company p. 173. The third day of mourning was an high day 583 Mulcts for Corporal wrongs were several 151 152 Murder was so common among the Jews that the beheading of an Heiser commanded Deut. 21. was left off by order of the Sanhedrim for fear of the Murderers 1111 Musicians in the Temple what sort of Men 373 Musick used at Burials what 172 173 Mustard stalk or Tree exceeding large 195 Mutterings a sort of Enchantments used by the Jews c. 243 N. NAIM near Tabor what p. 369 c. Naim in Josephus and the Rabbins what p. 370. The same with Engannim Page 370 371 Names were given Children at their Circumcision so at the institution of Circumcision God changed the Names of Abraham and Sarah p. 387. It was chiefly for the honour of some Person whom the Parents esteemed that they gave their Son his Name seldom was the Son called by the Name of the Father p. 387. It was common in the Jewish Nation for Men to have two Names one a Jewish Name used among the Jews another a Gentile Name used among the Heathen 739 Nature of Man desperately corrupted 1308 1309 Naveh what place and by whom inhabited 515 Nazarene Christ was so called to hint his separation and estrangment
creation totus Mundus Ethnicus the whole Heathen World groneth and travaileth in pain together until now For it might be shewed that at this time there were some extraordinary stirrings as the child in the womb among the Heathen towards this delivery vers 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves grone within our selves waiting for the Adoption to wit the Redemption of our Body And so I am come to my Text. In it are three words especially observable towards opening the sense of it I. We. II. First fruits of the Spirit III. Our Body I will take them up inverso ordine the last first I. Body I cannot understand it of the body we carry about us For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adoption of the Body or the Adoption of the Soul set alone is unusual in Scripture but Adoption is of the whole person But I take it for the mysticacl body of Christ of which the Gentiles were the far greater part And than this acceptation of the word nothing is more usual God had promised the Adoption of numberless sons from among the Gentiles and this was to make up the whole mystical body And this we grone for waiting for the Adoption to wit the Redemption of our Body This this same Apostle calls the measure of the stature of the fulness of Christ Eph. IV. 13. He hath ordained in his Church divers orders of spiritual men some Apostles and some Prophets and some Evangelists c. for the edifying the body of Christ for the bringing it to its full growth Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. Christs mystical Body was growing up from time to time under the preaching and publishing of the Gospel by the Apostles Prophets Evangelists c. and was not yet arrived to a perfect man but when the Gentile World came in then it attained to its manhood to the measure of the stature of the fulness of Christ. II. First fruits of the Spirit This refers to afterfruits not to grace or glory But the first fruits of the Spirit implies that the Spirit was first given to them and that it was afterwards to be given to others As the Priests had the first fruits and the afterfruits or the rest the people had So 1 Cor. XV. 23. Christ the first fruits and those that are Christs the afterfruits And this clears the meaning of the first word III. We. That is we Jews among whom God bestowed his Spirit I need not prove that God bestowed his Spirit first on the Jews The Prophets oft call the Jewish Nation Pools of Water for this and the Gentiles a dry Wilderness for want of this but foretel that the Wilderness should become Pools of water And this we grone for that is we Jews for them Gentiles that they might partake of this Spirit as well as we Or take it we Christians or Saints that have first received the Spirit we grone that God would make good the like upon the fulness of the Gentiles This Exposition I leave at your feet If it be not as agreeable to the Apostles discourse for he presently after begins with Election and Reprobation that may fall out to be thought of upon Gods calling of the Gentiles if not as agreeable to the whole tenor of Scripture if not as full of plainness and clearness if not as warrantable by the Language as any of the three I mentioned refuse it nay if it were not so I my self should never own it However I will not so confine you to my sense as to ground the foundation of my ensuing Discourse upon my interpretation but I take up one clause without consideration of the connexion and that whose construction is unquestionable viz. We that have the first fruits of the Spirit Not to insist upon the word first fruits I will leave it out and speak to this Question What it is to have the Spirit A question pertinent to be looked after both because of that in vers 9. where it is said That if any man have not the Spirit of Christ he is none of his and because of the common delusion I have the Spirit I doubt not the Apostle speaks of the sanctifying Spirit and so I shall handle it I shall answer this Question in seven or eight Observations I. Observe Having of the Spirit is spoken of man only considered under his Fall I mean the Spirit of Grace and so the Apostle here I mean not in opposition to his recovery but to Innocency and Glory Adam in innocency had not the Spirit nor Saints in glory but man only in the middle condition True Adam was perfectly righteous intirely holy and absolutely able so to act but this was not founded in his having the Spirit but meerly in his nature He had the Image of God not the Spirit of God God having created him left him to himself did no more to him but as Creator His holiness was not founded in Sanctification but in Creation The Spirit created him but left him to himself and did no more to him And let me ask Could he have fallen if he had had the Spirit As the Spirit created him impeccaminosum without sin so if he had had the Spirit inhabiting and acting as in Saints it had made him impeccabilem without possibility of sinning The Spirit raiseth the fallen preserveth that good men fall not finally and yet they are sinful allow the same property of operation in Adam and could he have fallen Nay he had not so much as the Spirit of Prophesie Which is less than the Spirit of Sanctification For Balaam and Caiaphas had that His knowledge was great but it was not prophetick foreknowledge He could see future things as wrapt in causes but not things contingent Knowledge is part of Gods Image Col. III. 10. The new man which is renewed in knowledge after the Image of him that created him This Adam had when he knew God himself and the Creature as perfectly as possible flesh and blood could But to know things to come was not for created knowledge but the Creators And the Serpent tickles him not with the promise of knowing future things but of good and evil And our new Creation in knowledge Col. III. 10. is to know God not to know future events On the other hand Saints in glory have not the Spirit nostro sensu in the sense we are now speaking of for cui sini to what purpose They are beyond sanctification and now need it no more the Spirit hath done his work with them And as Christ shall deliver up the Kingdom to God so the Spirit his Sanctified ones Ecce ego filii quos dedisti Behold here I am and the sons which thou hast given me Grace is now
bespoke him an old Man indeed In which regard none was freer from that which Seneca makes the great reproach of old age viz. when there is nothing to compute age by but years Nihil turpius est saith he quam grandis natu senex qui nullum aliud habet argumentum quo se probet diu vixisse praeter aetatem His body was brought from Ely to his beloved Munden where he had been Minister near two and thirty years and was there buried Mr. Gervase Fulwood formerly a Fellow of Katharine Hall and who had long known him preaching his Funeral Sermon He was interred greatly beloved and greatly lamented by all that knew him and especially his Parishioners who took their last leave of him with many sighs and tears XV. His Temper and Spirit Piety and Vertues AND thus having gone through the most remarkable stages of his Life and labours in an historical way let us now stop a little and by way of reflection look back upon the Man the subject of this long discourse and take some notice of his Temper Course and manner of Life He was of a comly Person and a full and sizable proportion of a mild and somewhat ruddy Countenance and a most strong and hail constitution good signatures of his mind Easie of access grave but yet affable and courteous in his deportment and of a sweet obliging innocent and communicative conversation And though he was plain and unaffected yet there appeared somewhat of a becoming gentility in his behaviour When he light into company of ingenious and good Men he was free and discoursive but if he happened to be present where rude idle or debauched talk was he was silent and most uneasie and would take his leave as soon as he could He was very temperate and abstemious in his diet the noblest part of Physick as Queen Elizabeth used to call it his Food was plain and coarse Wine he altogether abstained from and likewise from Beer and Ale abroad drinking only Water except he were at home where he had his Beer brewed for him which was very small and that he delighted in drinking it also very new He eat seldom above once a day namely a Dinner on the week days and a Supper on Sundays Whereby he redeemed the more time for his Studies and preserved himself in such a constant good plight of health He was of a Genius more curious than ordinary affecting an inquiry into hidden things and to tread unbeaten ways as may be sufficiently judged by the Studies that he followed He seemed to be inquisitive into the nature of Spirits and concerning the apparitions of deceased persons There was a long account of the appearance of a Spirit in Driffeild a Town in Yorkshire which was sent to Dr. Burton when fellow of Magdalen College in Cambridge by a friend of his formerly his Collegian he receiving the Relation from the Woman her self to whom this Spirit often appeared This Letter Dr. Burton communicated to our Doctor who transcribed it with his own Hand though it filled almost a sheet of paper as not only pleasing his curiosity and satisfying him of the Truth of apparitions but also surprizing him by the various and strange discourse that that Spirit used too long here to be repeated He was of a very meek and tender spirit easily discouraged often melting into tears I have been told that being to give a publick Admonition to a lad of his College for being guilty of some high misdemeanors The College Bell being rung and the Students met together in the Hall the Master gave the Scholar his admonition with much gravity and with as much compassion tears being observed to stand in his Eyes while he did it This soft disposition made him easily discouraged I know not to what better to attribute that passage whereby the World had almost been deprived of his excellent Tract of the Temple Which was this as he himself tells it That going that very morning that he began his Description of the Temple to see a piece of Land but a mile off from his House which he had been owner of many years but never saw he chose to take direction and so to go alone by himself for meditation sake But in fine mist his way and lost himself Here his Heart he said took him to task and called him fool so studiously to search into things remote and that so little concerned his interest and so neglective of what was near him in place and that so particularly concerned him and a fool again to go about to describe to others places and buildings that lay so many hundred miles off as from hence to Canaan and under so many hundred years ruines and yet not able to know or find the way to a field of his own that lay so near And this so far prevailed upon him that it put him upon a resolution to lay by that work and so he did for some time till afterward his Bookish mind made him take it in hand again So easily and upon such little accidents are generous Spirits sometimes daunted No Man was more sensible of favours than he and none more apt to pass by injuries being of a calm settled and undisturbed Spirit He was also wary and discreet in his purposes duly weighing circumstances and peircing into the consequences of things This appeared in the Arguments he made use of against certain City Ministers many years ago more zealous than wise and some of them Assembly Men who earnestly advised to lay aside the Celebration of Christmas day When besides reasons taken from Religion as that the thing was in it self lawful and that our Saviour preached at the Feast of Dedication which had an humane Original he urged the inconveniences of it in point of prudence as That it would bring an Odium upon the Assembly That it would certainly breed a Tumult and that it would be safer to let such things alone to Authority than for them to meddle in Which bespake him to be a well advised Man as well as one not affecting novelties And another thing shewed his acuteness as well as his prudence That it being moved in the Assembly that when any went out of the Assembly before all rose he should solemnly make his obeysance that the better notice I suppose should be taken of such as went out this being even ready to pass our Doctor desired that they might not leave it upon their Records to posterity that this Assembly had need to take order for common Reverence and Civility Upon which it was laid by and the Order reversed But his spiritual endowments as he was a Minister and a Christian rendred him more illustrious than all his natural and acquired These made him beloved of God as the others valued and admired of Men. He took a good course at first for the better preparing himself for the Ministry For after his departure from Cambridge having spent two or three years in the County
Soria which yielded very many eminent Scholars in the Judaick learning In the division of the imployment of the three Ministers of the Circumcision Peter James and John Peter's lot fell here and from Babylon it self the very Center of those parts he sends this Epistle He directs it to the dispersed Jews in Pontus Galatia Cappadocia Asia and Bithynia in which parts the Apostacy from the faith had been exceeding prevalent and accordingly the trouble of those that stuck to the faith the most bitter And in his inscribing it to the Elect he seemeth to have his eye upon those words of his Master about this Apostasie Matth. 24. 24. They shall deceive if it were possible the very Elect. Among the many divine lessons that he reads to them he teaches them and us who is the Rock upon which the Church is built Chap. 2. 4 c. and how accordingly to understand super hanc Petram Matt. 16. He exhorts them with all earnestness to yield obedience to superior powers Chap. 2. 13 14. and that the rather because of that spirit of the Zelotae that walking among the Nation in all parts urged them not to submit to any Heathen power He magnifieth Baptism as a badge and pledge of preservation of those that had received it and stuck to it from that vengeance that was coming upon that wicked Nation Chap. 3. 21. It is something a strange recoyling that he makes leaping back from mention of the death of Christ ver 18. over all the story of the Old Testament and lighteth on the generation that was swept away by the flood and sheweth how Christs spirit preached unto them Why had not the same Spirit preached in all the times between Why are not those times named then as well as these Because the Apostle doth purposely intend to compare that old world then destroyed with the destruction of the Jewish Nation shortly coming and to shew that as Noah and his family were then saved by water ver 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that had received Baptism were the Antitype to that and Baptism was a pledge and means of their deliverance now they sticking closely to it And this very thing John Baptist taught in that question Who hath forwarned you to flee from the wrath to come Therefore when he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An asking of a good Conscience towards or after God he makes not this its definition as if none but those so qualified were to be baptized but he characters its difference from Circumcision which put away the filth of the flesh in one sense and Legal and Pharisaical washings which did it in another His whole comparison runs to this tenour The old world was disobedient to the spirit of Christ preaching in the mouth of Noah and therefore they perished The Jews whose state the Scripture also calleth an old world were disobedient to Christ preaching by his Spirit in the mouth of his Apostles and even visibly and audibly in his own person therefore they must needs perish But Noah and his family that harkeneth after God whilst others said to the Lord Depart from us Job 22. 16 17. were preserved by water Even so doth Baptism now preserve us the Antitype of that figure For Baptism was not barely a washing of the body from filth as the common Legal washings were but it was an owning and asking after God conscienciously out from a perverse and wicked generation and therefore not to be started or revolted from This then being one end of Baptism and that end taught to them that assumed it viz. to badge and mark to safety from the approaching vengeance it may very well raise an argument for Infants Baptism whereas this text is commonly produced against it for if these parents that came in to be baptized sought hereby to flee from the wrath to come they would be carefull to bring their children under the same badge of security When he judgeth 〈◊〉 that perished in the waters of Noah to be now in prison ver 19. he knew he had the consent of his Nation in it for thus they say in Sanhedr per. 10. halac 3. The generation of the flood have no portion in the world to come neither shall they stand up in Judgment for it is said My spirit shall no more judge with man Gen. 6. 3. Peter teacheth us that the Spirit that strove with the old world was the Spirit of Messias He sends this Epistle by Sylvanus Pauls old attendant but now with Peter He stiles him A faithful brother to you as I suppose not as doubting but assured He was to bring this Epistle to the Circumcision who himself had been a Minister of the uncircumcision therefore this attestation is the more needful and material 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I repute him a faithful brother to you of the Circumcision and do you also so repute him His naming of Mark with him calls our thoughts back to what hath been mentioned of Mark heretofore his being with Paul at Rome and his coming from him into the East To suppose two Marks one with Peter and another with Paul is to breed confusion where there needeth not and to conceive that for which the Scripture hath not only no ground but is plain enough to the contrary It is easily seen how John Mark came into familiarity both with Paul and Peter and other Mark we can find none in the New Testament unless of our own invention His being in these later times with Peter and Paul may turn our thoughts to consider how his Uncle Barnabas and he parted since Paul and Barnabas parted about him He it was that wrote the Gospel it may be being with Peter as Luke did the like being with Paul In his Gospel he is most exact of all the four in observing the proper time and series of the stories recorded CHRIST LXVI NERO. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wars of the Jews began in the twelfth year of the reign of Nero in the month of May. Joseph de Bell. lib. 2 cap. 25. If we take a view of the Nation as it was at the present and as it had been for thirty or forty years backward we shall find that besides the ordinary and common wickedness that was among them they had these four additions of iniquity monstrous and unparalleled and in which they did as it were exceed themselves 1. In regard that the appearance of the Messias was expected to be about the time that Christ appeared indeed very many taking advantage of the time and of that expectation took upon them some to be Christ others to be Prophets attending and relating to his coming Matth. 24. 24. Upon which Josephus and other Writers of that Nation will give us a very full commentary of experiences 2. There were multitudes of the Zelotae and of the sect of Judas the Galilean which would not yield any homage or subjection to be due to the Roman power which was
as Egypts did through dreadful apparitions in the dark The drying up of Euphrates for the Kings of the East under the sixth Vial seems to speak much to the tenor of the sixth Trumpet the loosing of the four Angels which were bound at Euphrates Those we conceived the Turks to plague Christendom these we may conceive enemies to plague Antichrist The allusion in the former seems to be to the four Kings from beyond Euphrates that came to scourge Canaan Gen. 14. this to the draining of Euphrates for Cyrus and Darius to take Babylon For having to treat here of a Babylon as ver 19. the scene is best represented as being laid at the old Babylon Now the Historians that mention the taking of Babylon by Cyrus tell us it was by draining the great stream of Euphrates by cutting it into many little channels The Egyptian plague of Frogs is here translated into another tenour and that more dangerous three unclean Spirits like Frogs come out of the mouth of the Dragon Beast and false Prophet Spirits of Devils working miracles c. This is named betwixt the sixth and seventh Vial though the acting of the delusions by miracles were all the time of the Beast and false Prophet because of the judgment now coming for though all deluders and deluded received their judgments in their several ages yet being here speaking of the last judgments of Antichrist they are all summed together He is here called the false Prophet as being the great deluder of all The fruit of all these delusions is to set men to fight against God whose end is set forth by allusion to the Army of Jabin King of Canaan Judg. 5. 19. broken at the waters of Megiddo The word Armageddon signifies a mountain of men cut in pieces Here that solemn caution is inserted Behold I come as a thief Blessed is he that watcheth and keepeth his garments The Priest that walked the round of the Temple guards by night had torches born before him and if he found any asleep upon the guard he burnt his clothes with the torches Middoth per. 1. halac 2. The seventh Vial concludes the Beasts destruction The great City is said to be divided into three parts either as Jerusalem was Ezek. 5. 11 12. a third part to pestilence a third part to the sword and a third part to dispersion and destruction in it or because there is mention of an Earthquake this speaks its ruining in general as Zech. 14. 4 5. A tenth part of it fell before Chap. 11. 13. and now the nine parts remaining fall in a tripartite ruine REVEL CHAP. XVII MYSTICAL Babylon pictured with the colours of the old Babylon Rome so called as being the mother of Idolatry as Babel was the beginning of Heathenism and the mother of persecution Babylon destroyed Jerusalem so did Rome and made havock of the Church continually She is resembled to a woman deckt with gold c. as Isa. 14. 4. sitting upon a seven-headed and ten-horned Beast as Chap. 13. 1. Which Beast was and is not and yet is it shall ascend out of the bottomless pit and shall go to perdition Rome under the Papacy was not the same Rome it had been and yet it was Not Rome Heathen and Imperial as it had been before and yet for all evil Idolatry persecution c. the same Rome to all purposes It is plainly described as sitting upon seven hills upon which there is hardly a Roman Poet or Historian but makes a clear comment The seven heads denoted also seven Kings or kinds of Government that had passed in that City Five are fallen vers 10. Kings Consuls Tribunes Dictators Triumvirs and one then was when John wrote namely Emperors And one not yet come Christian Emperors which continued but a short space before the Beast came which was and is not He is the eight and he of the seven They that hold Rome to be the fourth Monarchy in Daniel cannot but also hold from this place that that Monarchy is not yet extinct The ten horns upon the Beast in Dan. 7. 24. are ten Kings arising and succeeding one another in the same Kingdom but here at ver 12. they are ten several Kingdoms all subject to the Beasts both Imperial and Papal but at last shall rise up against the mystical Whore and destroy her It is like there must yet be conversion of some Kingdoms from the Papacy before it fall REVEL CHAP. XVIII XIX to Vers. 11. AN Elegy and a Triumph upon the fall of Babylon The former Chap. 18. almost verbatim from Isa. 13. 14. 21. 34. Jer. 51. Ezek. 27. The later also Chap. 19. the phrase taken from the Old Testament almost every word The triumphant Song begins with Halleluja several times over The word is first used at the later end of Psal. 104. where destruction of the wicked being first prayed for Let the sinners be consumed out of the Earth and let the wicked be no more he concludes with Bless thou the Lord O my soul. Hallelujah The observation of the peoples saying over the great Hallel at the Temple or their great Song of praise doth illustrate this The Hallel consisted of several Psalms viz. from the one hundred and thirteenth to the end of the one hundred and eighteenth and at very many passages in that Song as the Priests said the verses of the Psalms all the people still answered Hallelujah Only here is one thing of some difference from their course there for here is Amen Hallelujah ver 4. whereas It is a tradition That they answered not Amen in the Temple at all What said they then Blessed be the Name of the glory of his Kingdom for ever and ever Jerus in Beracoth fol. 13. col 3. But the promises of God which are Yea and Amen being now performed this is justly inserted as Christ for the same cause in this Book is called Amen Chap. 3. 14. The marriage of the Lamb is now come and his Wife is ready ver 7. the Church now compleated REVEL CHAP. XIX from Ver. 11. to the end of the Chapter HERE begins a new Vision as it appeareth by the first words And I saw Heaven opened and here John begins upon his whole subject again to sum up in brief what he had been upon before Observe what is said in vers 19. I saw the Beast and the Kings of the Earth and their Armies gathered together to make war against him that sate on the Horse and against his Army and observe withal that there is the story of the destruction of the Beast before Chap. 18. and of the marriage and marriage Supper of the Lamb before Chap. 19. 7 8 9. therefore the things mentioned here cannot be thought to occur after those this therefore is a brief rehearsal of what he had spoken from the twelfth Chapter hither about the battel of Michael and his Angels with the Dragon and his Angels REVEL CHAP. XX. THE preceding Section spake what
further Some point thus All things were made by him and without him was nothing made That which was made in him was life A reading which Chrysostom Hom. 5. in Job saith was used by Hereticks whereby to prove the Holy Ghost to be a Creature And this is the very reading of the vulgar Latin Others have read it thus All things were made him and without him was nothing made which was made in him And then they began a new sentence He was life c. A reading conceived to have been used by the Manicbâ—es whereby to prove duo principia a good and a bad 4. In him was life and the life was the light of men 5. And the light shined in darkness and the darkness comprehend it not 6. There d d d d d d From Mal. 3. 1. 4. 5. And thus dothe two Testaments joyn together was a man sent from God whose name was John 7. The same came for a witness to bear witness of the Light that all men through him might believe 8. He e e e e e e The Baptist was a light John 5. 35. but not that light that was to come â—s the light of the three first days of the Creation without the Sun was not that Light but was sent to bear witness of that light 9. That was the true Light f f f f f f It may be either read which coming into the world lighteth every man or as our English hath it which latter is approved the true 1. By the very place where the word comming or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyeth for it followeth not immediately the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so being joyned with it reason and the custom of Grammar tell that it should be construed with it 2. It is ordinary among the Jews to call men by this Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as come into the world which Idiom of the Hebrews the Evangelist followeth here The Syriak readeth as we do which lighteth every man that cometh into the world 10. He was in the world and the world was made by him and the world knew him not 11. He came unto g g g g g g As it were into his own house or among his own people as Joh. 16. 32 19. 27. Act. 4. 23. 21. 6. his own and his own h h h h h h In ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though they signifie the same thing yet might some distinction of sense be observed in the distinction of words For Christ came among the Jews bodily yet they would not so much as receive him bodily nor acknowledge him for Messias at all but coming among the Gentiles by his word and spirit they received him spiritually received him not 12. But as many as h h h h h h In ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though they signifie the same thing yet might some distinction of sense be observed in the distinction of words For Christ came among the Jews bodily yet they would not so much as receive him bodily nor acknowledge him for Messias at all but coming among the Gentiles by his word and spirit they received him spiritually received him to them gave he power to become the Sons of God even to them that believe on his name 13. Which were born not of blood nor of the will of the flesh nor of the will of man but of God 14. And the word was made flesh and dwelt among us and we behold his glory the glory i i i i i i As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimâ—bi in Micol as Numb 11. 1. The people became as murmurers Prov. 10. 20. The heart in the wicked is as little worth that is very murmurers very little worth so here The very glory of the only begotten as of the only begotten of the Father full of grace and truth Reason of the Order THE Preface being made the story is to begin and that it doth here from Christs Divinity most Divinely For whereas the other Evangelists begin their relations no further back then from the birth or conception of our Saviour or at the furthest of his Forerunner John draws the Reader back to behold him in the Old Testament in the Creation of the world and in the promises to the Fathers And therefore this portion is first to be begun withall and of it self will justifie its own order Especially it being considered that the Person of Christ is first to be treated of before his actions and in his Person the divine nature which John here handleth before the humane Harmony and Explanation FROM Gen. 1. 1. the Evangelist sheweth that the redemption was to be wrought by him by whom the Creation was namely by the Word or the second Person in the Trinity as being sittest for that great work as whereby confusion both in the external works of the Trinity as also in the term of Sonship might be avoided In the external works of the Trinity when the Creator of man became his Redeemer and in the term of Sonship when the Son of God and the Son of Man were but one and the same person Ver. 1. The Word He is so called in the Old Testament First as the Author of 2 Sam. 7. 2. For thy words sake which in 1 Chr. 17. 19. is expressed For thy servants sake the title of Christ Esay 42. 2. the Creation Psal. 33. 6. Secondly as the Author of the Promise 2 Sam. 7. 2. compared with 1 Chron 17. 19. Thirdly as the very Subject of the Covenant and Promise it self Hag. 2. 5. Deut. 30. 12. compared with Rom. 10. 6 7. So that these things being laid together and well considered they shew why John calleth the Son of God the Word rather then by any other name First because he would shew that as the world was created by the Son so it was most fit it should be redeemed Secondly that as in him the promise was given so in him was fit should be the performance Thirdly that as he was the Subject of the Covenant in the Old Testament so also was he the Substance of it in the New From such places as these forenamed where the Son of God is called the Word in the Old Testament it became most familiar and ordinary among the Jews to use this title personally for him And this may be a second reason deduced from that that was named before why the Evangelist here useth it namely as a name most familiarly and comly known amongst his own people Examples hereof might be alledged out of the Chaldee Paraphrast even by hundreds It will suffice to alledge some few Gen. 28. 20 21. If the word of the Lord will be my help c. The word of the Lord shall be my God
〈◊〉 〈◊〉 in this speech of the Baptist must needs have a distinct and different sense because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them doth shew that the one is made the reason of the other He was before me in place and preheminence because he was before me in time and being Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to refer to the time past and which hath occasioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some to be understood concerning priority of time is to be construed in such a construction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Matth. 21. 42. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 11. words not of the present tense and yet necessarily to be rendred in the present time I become the head of the corner Ver. 16. And of his fulness have all we received and grace for grace I. These are the words of the Evangelist and not of the Baptist and so they are held to be by Cyrill Chrysostom Chemnitius and some others though there be that hold that they are the Baptists words and some that think no matter whether's words they be taken to be either the one or the other They appear to be spoken by the Evangelist 1. By their agreement with his words in ver 14. for there he speaketh of Christs being full of grace and truth and here of their enjoying of his fulness 2. By the agreement of the next following verse which no question proceeded from the same speaker with the 14 verse also 3. By the agreement of vers 18. which as doubtless proceeded from the same speaker likewise with the same words of the same Evangelist 1 Joh. 4. 12. 4. Those that the Baptist was speaking to in the verse preceding were as yet altogether ignorant of Christ and unacquainted with his appearing and therefore it was most improper for John to say of himself and of them together All we have received when they had yet received little or nothing at all 5. The very sense of the words will demonstrate them to be the speech of the Evangelist and not of the Baptist as will appear in taking them up II. The verse consisteth of two several and distinct clauses and the word and in the middle of it though it be a conjunctive particle yet plainly forceth this distinction for though it is not to be denied that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture that is the word and very oft bringing on a latter clause which speaketh but the very same thing though in plainer terms with the former and in explanation of it yet is this here unlikely to be such a one though held by divers so to be for I suppose it will be very hard to match or parallel this verse in all the Scripture with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of such a tenour The verse therefore being thus two distinct and several clauses it is inevitably and necessarily to be construed in such a kind of syntax and construction Of his fulness we have received somewhat and we have also received grace for grace And this was well observed by Austine long ago He saith not saith he of his fulness we have received grace for grace but of his fulness we have all received and grace for grace so that he would have us to understand that we have received somewhat of his fulness and grace over and above III. Although it be most true that all the Saints of God have received all their graces of the fulness of Christ for so Chrysostom and Cyrill understand and interpret the word â—e and though it be as true that the holy Patriarchs and Prophets that were before John received all their gifts and endowments from the same fulness for so some others interpret that word we as if John should mean them and joyn himself with them when he saith We have all received yet it seemeth that the meaning and intention of the Evangelist in this place is neither the one nor the other but that by the word we in this place he understandeth himself only and his fellow Disciples For 1. he had used the word in that sense vers 14. he dwelt among us and we saw his glory where the words us and we do necessarily signifie the Apostles or Disciples only as was shewed there and how can the same word we be taken in this verse which is but two verses off any way so properly as in the same sense as it was there 2. The Evangelist is in this place shewing how Christ was declared and published by his Ministers as well as he shewed himself in his own person And as John the Baptist was the first so we the Apostles and Disciples were next appointed to be Preachers and proclaimers of him as we shall see by the scope of these verses that lye together by and by IV. Now that the Apostles received exceeding much from or of Christs fulness there needeth no proving to those that have read the Gospel They received of that exceeding much favour exceeding much sanctification exceeding much knowledge exceeding much miraculous power exceeding much of the Spirit and over and beside all this they received grace for grace V. This latter clause hath almost as many several interpretations given of it as there be words in the whole verse I shall not spare to present the Reader with the variety because I will not deny him his choice Austine in the place lately alledged paraphraseth it thus We received of his fulness first grace and then again we received grace for grace What grace received we first Faith walking in faith we walk in grace What meaneth grace for grace By faith we * * * * * * Promeremur obtain God justification and life eternal Phâ—l 3. 6. Rom. 1. 17. 2 Cor. 3. 11. Rom. 8. 4 c. Chrysostome in Homil. 14. on John gives it thus Grace for grace which for which The New for the Old for as there is a righteousness and a righteousness a faith and a faith adoption and adoption a glory and a glory a law and a law a worship and a worship a covenant and a covenant a sanctifying and a sanctifying a baptism and a baptism sacrifice and sacrifice temple and temple circumcision and circumcision so is there a grace and a grace but they as types these as the truth And much in the same tract goeth Cyrill lib. 2. on John cap. 21. comparing the Evangelical grace given by Christ with the legal grace under Moses and of the same judgment is Beza Tolet on this place glosseth it thus Grace is given to us because of the grace that is in Christ and we are made acceptable to God because of him or as Camerarius that embraceth the same sense doth express it We have received the favour towards us because of the favour of God towards the Son Maldonat saith Grace for grace is that some have received one
〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the priviledge of their descent and extraction from Abraham Insomuch that even upon that account they doubt not to reckon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all Israel is to have share in the world to come Sanhedr ubi sup See Matth. 3. 9. John 8. 39. Act. 13 26. Now that fond reliance doth Christ oppose and confute in this speech and useth the very same method and matter of discourse with this Pharisee that John the Baptist doth with those that came to him Matth. 3. 9. to take him off from leaning on that broken staff and that whereas now he had spied some glimpse and dawning of the Kingdom of Heaven in the great and wondrous workings of Christ he should not think to slip into it and enjoy the happiness of it without more ado because he was an Israelite of the seed of Abraham for that earthly priviledge and pedegree and birth would not serve his turn but he must be born from above by a new and supernal birth or else he could not see the Kingdom of God And that Christ referreth to this their descent and birth of Abraham upon which they stood so much it is to be confirmed not only by comparing this his method of teaching with that of Johns but also by what is spoken by him in the sixth verse That which is born of the flesh is flesh It is true indeed that there were other principles in Nicodemus that had need to be met with a confutation as much as this as his reliance upon his own righteousness and legal performances and his gross conceptions about the Kingdom of Heaven but this was the first that lay in the way and which was first to be removed and upon which the other were not a little built and when this hath been spoken to in the beginning of Christs discourse he falls upon the other in the verses following Now whereas this construction of the words of Christ which makes them to face their reliance upon their birth of Abraham may seem to render them applicable only to the Jews and no nation else because they alone stood upon that priviledge it is easie to see by the rule of comparison how they reach to every man and woman under Heaven that desires to enter into the Kingdom of Heaven for if the Jews that had that priviledge and advantage of their birth yet in this matter were nothing at all priviledged and advantaged by it but must be born anew and from above much more must they be concluded under the necessity of a new birth that have not so much as that prerogative of birth at all but are of the root of the wild olive Vers. 4. How can a man be born being old Among that Nation they had this Maxim and Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That A Gentile that is Proselyted and a servant that is set free behold he is as a child new born for all the kindred which he had whilest he was a Heathen and a servant he now must know no more for his kindred Maym. in Issure biah per. 14. Compare 2 Cor. 5. 6. Here is a new birth in a kind of a sense with which it is likely Nicodemus was acquainted but it is but low terrene and carnal about earthly affinity and relations but to hear of a new birth from above is a doctrine so new and strange in his ears that even a child might have made a pertinent a reply upon it as doth this great Teacher of Israel They were so satisfied with their birth from Abraham that they never cared to hearken after other and they were so taken up with earthly rites that any other doctrine was but a paradox Vers. 5. Except a man be born of water and of the Spirit We first here meet with the question whether water and the Spirit in these words are to be taken distinctly for two several things or whether they mean but one and the same thing There be that hold this manner of speech to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only one thing meant by two expressions and that the conjunction And is only exegetical and they give the sense of the clause thus Except a man be born of water that is of the Spirit which is compared to water But others and those not without good reason and those also not the least among the learned have made a clear distinction betwixt water and the Spirit and by water do understand Baptism Chemnitius pleads this distinction very earnestly and fully and concludes Tota Antiquitas semper simplicissime haec verba Christi de Baptismo intellexit that all Antiquity hath clearly understood these words of Christ concerning Baptism I shall only produce two or three of the ancients where I might produce a whole cloud of witnesses Chrysostome Hom. 24. in Johan so understands it and he makes this Paraphrase upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I created man saith God whom he brings in so speaking of water and earth and the Creature became unprofitable and the vessel was mard I will no more create of water and earth but of water and the Spirit Cyrill Alexandrinus expounds the words so likewise and alludes the matter thus As man consists of two parts soul and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will he need a twofold cure for his regeneration His spirit is sanctified by the Spirit and his body by the water sanctified or set apart And he follows it with this comparison As water in a caldron set to the fire receives the force of the fire so the water of Baptism by the Spirit is raised to a divine and ineffable vertue Augustine construes water here also for Baptism and addeth this gloss That as the bowels of the Mother do avail for the breeding of a child once for the natural birth so the bowels of the Church towards the spiritual birth every one to be once baptized I might be endless in alledging names and glosses upon this place and matter all holding Baptism to be here meant and some comparing the Water to the Mother and the Spirit to the Father in the new birth some paralleling betwixt our birth of water by the power of the Spirit and the birth of Christ of a Virgin by the vertue of the Holy Ghost And some making one allusion or comparison upon the matter and some another and all peremptorily concluding and that not without very good ground that Baptism must needs be here understood For 1. Christ was opening to Nicodemus in this answer what was obscure to him in his other words and if he intended but one thing by water and the Spirit he spake in obscurity still and did but explain one difficulty with another 2. In the like expression He will baptize with the Holy Ghost and with fire Matth. 3. 11. though there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessed and it be construed Baptizabit spiritu igneo yet was the fire there a visible
of Jozedek the High Priest was Priest in this Temple And then Sadoc and Baithus also became famous being the Scholars of Antigonus and this was the beginning of Heresie for they went in the time of Antigonus their Master to the Temple of mount Gerizim and became chief men there And that Temple stood about two hundred years It was built forty years after the building of the second Temple Juchasin fol. 14. col 2. And thus was Temple set up against Temple High Priest against High Priest and Worship against Worship and now are the two Nations grown into a greater detestation one of another than ever they were before And many of the Jewish Nation became Samaritans enemies to their own Country kindred and Religion And it became a common quaere and quarrel among them whether was the truer Religion and whether the truer Temple that at Jerusalem or that one Gerizim as the woman questioneth in this Chapter vers 20. and Josephus saith the Jews and Samaritans mutined upon this dispute in Egypt Antiq. lib. 12. cap. 1. lib. 13. cap. 6. And this difference and heart-burning of the Nations in regard of Religion brake out often into open hostility and acts of violence as the same Josephus giveth examples Antiq. l. 12. c. 3. l. 18. c. 3. l. 20. c. 5. c. The Jews in their writings do commonly call the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutheans from Cutha a Country and River of Persia 2 King 17. 24. Joseph Ant. l. 11. c. 4. l. 9. c. 14. but since Christianity came into glory their hatred to Christians being equal to what it was towards the Samaritans they so commonly call Christians by the same name that it is hard in many places to judge when they speak of Samaritans and when of Christians Three things saith the Talmud make a man transgress against the mind of himself and against the mind of his Creator and those are an evil spirit the Cutheans and the rules of poverty Erulhin cap. 4. And again They say not Amen after a Cuthean that giveth thanks Beracoth c. 8. c. From these Samaritans Elias Levita conceiveth that the wandering generation of Gipses came Vid. Tishbi in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 10. If thou knowest the gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The article prefixed saith Beza sheweth that he speaketh of some excellent gift and that is of himself whom the Father offered now unto the woman And indeed the latter clause expoundeth the former unto this sense and sheweth that by this gift of God Christ is to be understood not only as given to the world Joh. 3. 16. for this the Samaritan woman knew well enough that the Messias was to come a Redeemer vers 25. but as now come and offering himself unto her and this our Saviour calleth the gift of God in such a sense as he saith to his Disciples To you it is given but to others it is not given Mar. 13. 11. For though Christ were the goodness of God to all his people as Hos. 3. 5. yet was it a peculiar gift of God to some particular ones to see and hear Christ work miracles and preach for their conversion as Luke 10. 23 24. §. Thou wouldest have asked of him and he would have given thee living water The Vulgar Latine puts a forsitan to it Perhaps thou wouldest have asked leaving it as doubtful whether the woman would have begged grace from Christ if she had known him for the Messiah Whereas Christ knew well enough what she would have done and none that knoweth Christ can do less than beg this living water of him Were it not that I observe the Author of the vulgar translation to render the particle Av by forsitan in other places as Chap. 5. 46. 8. 19. I should have thought that he put a perhaps upon it because of the carnal apprehensions that the Nations both Jews and Samaritans had about the coming and Kingdom of the Messias but I shall not trouble my self and the Reader about the searching of his thoughts Christ knew the womans and if she had but known him how ever it might be a pertinent inquiry how the generality of the Nation would have intertained Christ if they had known him and what they would have asked of him because of their earthly thoughts of his Kingdom and because of their high thoughts of their own legal performances he himself saw that she would have asked grace from him I ask of thee if thou knewest thou wouldest ask of me as John the Baptist that knew him came on in such a kind of tenor I have need to be baptized of thee and comest thou to me Thou wouldest have asked of him and he would have given thee as Mark 7. 7 8. That by the living water here spoken of is meant the Spirit of Grace is apparent in vers 14. and past denial and therefore I cannot think that Cyprian did give it as the very meaning of this place but that he meant it allusively only when he saith that this living water is baptism and that because baptism once received is not to be reiterated therefore it is said that whosoever drinketh of this water shall never thirst Lib. 1. Epist. 3. The Spirit in Scripture is compared to fire and water two the greatest purifiers and refreshers for water purifieth from filth fire from dross water refresheth against heat fire against cold and how the work of the spirit of Grace is sutable to these needeth not to spend time to demonstrate Vers. 14. But whosoever shall drink of this water that I shall give him shall never thirst It is made a great scruple by Expositors and that deservedly how he that hath received grace may be said never to thirst for it more Since the more grace the more desire of grace still and various answers are given to the doubt which I shall omit To me it seemeth needful that by thirsting here is not to be understood barely desirousness of drink but fainting and failing for thirst and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the Syriack here for thirsting is used by the Chaldee Paraphrast Lam. 2. 19. for fainting for whereas the Hebrew text hath it lift up thy hands toward him for the life of thy young children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faint for hunger the Chaldee hath rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thirst for hunger And so Esay 48. 21. They thirsted not when he led them through the deserts which the Chaldee rendreth He suffered them not to thirst is so to be understood of not perishing for thirst or not languishing for it for that they thirsted in the wilderness and cried out for water it is related more than once In the verse before our Saviour said He that drinketh of this water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thirst again but in this verse he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again
them verified of himself to the utmost extent as being anointed Preaching the acceptable year of the Lord with an Emphasis put upon the word the and some other particulars as may be observed It is an ordinary style with the Prophets to speak things as in their own persons or of themselves which sometimes were not punctually and literally applicable to them only nay which sometimes were not so applicable to them at all but whose truth and sense was made good only in Christ as Psal. 16. 10. with Acts 13. 36. Psal. 22. 16. They pierced my hands and my feet Esay 8. 18. with Heb. 2. 13. Zech. 11. 12 13. with Matth. 27. 9. c. How the Spirit of the Lord came upon Christ and dwelt upon him in measure above measure hath been observed before only let the Reader observe how sutable this Text in the mouth of Christ is to the words of the Evangelist in the beginning of this Section Jesus returned in the power of the Spirit § Because he hath anointed me The Greek expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so rendred by some Expositors on the one hand some on the other that in a manner a clean contrary sense is put upon it Some thus The Spirit of the Lord is upon me therefore he hath anointed me and so they make the reason of his anointing to be because the Spirit of the Lord was upon him To this sense the Syriack renders it who utters it thus The Spirit of the Lord is upon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of this he hath anointed me and so Beza Cujus rei gratia unxit me The Vulgar propter quod Brucioli Per cagione del quale c. But others amongst which is Erasmus and our English do read it The Spirit of the Lord is upon me because he hath anointed me which though it speak not the literal construction of the Greek particle so very punctually yet doth it the Hebrew by which the Greek is to be stated and which the Chaldee so reads as that they do make the Lords anointing him to be the cause of the Spirits being upon him which is a far more easie and profitable sense Object But was not his anointing by the very coming of the Spirit upon him at his Baptism and so these two things are so far from being the cause and effect one of another that indeed they were but one and the same thing the holy Spirits coming upon him was his anointing and his anointing was nothing but the Holy Spirits coming upon him Answer If by anointing we will understand his exalting and setting up and apart as the Jews expound the word in the text of Esay for this office and work that the Text speaketh of than was his anointing before the Spirit of the Lord came upon him for he was set apart for Mediator and Minister of the Gospel before and so his anointing was the cause and reason why the Spirit came upon him namely to fit him and act him to that office to which he was set apart But if by anointing we will understand a visible and an apparent instalment of him into the present execution of that office unto which he was designed before than was his anointing and the Spirits coming upon him but the very same thing for the Spirits coming upon him was that anointing And in this sense are we to understand his anointing here and yet even in this sense are we to take his anointing to be the cause of the Spirits being upon him though the Spirits coming upon him was the very way and manner of his anointing but we are to understand it thus with difference and distinction of time At the very instant of the Holy Ghosts coming upon him at his Baptism that was his anointing and installment into the execution of his function but all the time following while he executed his function the Holy Ghost rested upon him why Because the Lord had anointed him with the Holy Ghost at his Baptism and so the Emphasis of the clause lies in the verb understood and limited to its time the Holy Ghost is now upon me and continueth still upon me because the Lord hath heretofore anointed me with the Holy Ghost And herein is the difference apparent of the measure and manner of the Holy Spirits being upon the Prophets and his being upon Christ They had not the actings of the Spirit alwas upon them nor are they visibly anointed with it as he was both § To preach the Gospel to the Poor c. Here are six particulars in this portion of Scripture as parts of Christs Ministery which though they may be all applyed to any one particular person to whom the Gospel and Ministery of Christ powerfully and effectually came for such a poor wretch had the Gospel preached to him his broken heart was heald he heard of deliverance from the bondage of Satan c. yet have they all their singular and several intentions and meanings and so are to be expounded and understood for the taking up of the verse in its full sense and life 1. Christ was sent to preach the Gospel to the Poor in the Text of Esay it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meek or humble and accordingly rendred by the Chaldee Paraphrast and so the sense is made the readier namely that by the poor here is meant the poor in Spirit as Mat. 5. 3. Such as went out of their own righteousness and by the convictions of the Law did find themselves to be nothing and worse than nothing to such Christ was sent to Preach the Gospel and such received it Mat. 9. 12 13. 11. 5. Christ preached to to all that came about him to hear him but he speaketh here of his Preaching the Gospel in the proper power and fruit of it viz. so as that it was received Now this is the first composure to the receiving and intertaining of the Gospel when a soul by the power of the Preaching of the Law is thrust off from all security either in sin or self-righteousness and becomes so poor in his own spirit that he finds himself nothing but wretched and miserable and poor and blind and naked and in need of all things The title of poor is as common a name for the Saints of God especially in the Old Testament as any name whatsoever and that not only because of their depressed and oppressed condition by the wicked but because of their poverty of spirit and abasedness in their own eyes they knowing how poor they are and living by continual begging of grace at the hands of God The Hebrew word is sometime written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor in the text and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble in the margin as Psalm 9. 13. and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin as in the same Psalme verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated poor by the
is done in writing as might be proved by many examples I shall only give one as parallel to the phrase that we have in hand as the Author himself is unparallel to our Evangelists in matter of truth and that is Lucian in his title of the first book of true History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Evangelist at his entry into this History mentioneth the former Treatise of his Gospel because this Treatise of The Acts of the Apostles taketh at that and as that contained the Life and Doctrine of our Saviour himself so doth this the like of his Apostles And therefore the words immediately following Of all that Jesus began to do may not unfitly be interpreted to such a meaning that Jesus began and his Apostles finished though it is true indeed that in Scripture phrase to begin to do and to do do sound to one and the same sense as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. c. Now the method that the Evangelist prescribes unto himself and followeth in this Book is plainly this From the beginning of the Book to the end of the twelfth Chapter he discourseth the state of the Church and Gospel among the Jews and from thence forward to the end of the Book he doth the like of the same among the Gentiles and therfore accordingly although the title of the Book be The Acts of the Apostles as of the Apostles in general yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul Peters to the 13 Chapter and Pauls after because that these two were more peculiarly the fixed Ministers of the circumcision and of the uncircumcision Gal. 2. 8. and so doth Moses intitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in general Exod. 6. â—4 and yet he fixeth at the Tribe of Levi and goeth no further because the subject of his Story lay especially in that Tribe in Moses and Aaron §. Of all that Jesus began to do and to teach Not that Luke wrote all things that Jesus did nor indeed could they be written John 21. 25. but that 1. He wrote all those things that were necessary and not to be omitted Theophylact and Calvin 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for many as it is frequently done in Scripture 3. And chiefly that he wrote something of all the heads of Christs actions and doctrine for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Or 4. As the woman of Samaria saith that Christ had told her all things that ever she did Joh. 4. 29. whereas he told her but some few particulars but they were such as whereby she was convinced he could tell her all So though Luke did not specifie all and every action and doctrine of Christ that ever he did and taught yet did he write of such as whereby it was most clear that Christ was the Messias Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen There is some diversity in pointing and reading this Verse some take it in the order and posture that our English hath it applying the words through the Holy Ghost to Christs giving commandments and read it thus after â—â— had given commandments through the Holy Ghost and so doth the Vulgar Latine Theophylact Marâ—rat and indeed the pointing in the best Copies Others as the Syrian Arabick and Beza with them conjoyn it thus Giving commandments to the Apostles whom he had chosen by the Holy Ghost Now in the main thing it self there is not so much difference as to make any great scruple or matter how the words are pointed for Christ may as well be said to command his Disciples by the Holy Ghost as to chuse them by the Holy Ghost and so e contra But it is material to consider First That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples and that when they were called than his acting him in himself in calling them Secondly That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing but there is expresly at their receiving their charge and therefore not only the pointing of the Text and the consent of divers Copies Expositors and Interpreters that read as our English doth but even the very thing it self and truth and evidence of Story require that it should be so read Now why Christ should be said to give commandment through the Holy Ghost and what commandment this was that was so given to them is much in controversie There is mention indeed of Christ breathing of the Holy Ghost upon them Joh. â—0 22. and of a commandment or two given them afterward as To go teach all Nations Matth. 28. 19. and to abide at Jerusalem till the promise of the Father Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus That Christ by the vertue of the Holy Ghost in himself did give them these commands Whereas it is far more agreeable to the stile and phrase of Scripture to expound them in another sense namely that Christ by the Holy Ghost infused into his Disciples did command them not by the words of his own mouth but by the direction of his Spirit within them and so the Prophets were commanded Zech. 1. 6. where the LXX use the same Greek word For first else to what purpose did he breath the Holy Ghost upon them and bid them receive it Sure they had something beside the Ceremony of breathing bestowed upon them and what can that be conceived to be if not the Holy Ghost to inform them of what they yet knew not and to direct them what he would have them to do Secondly It is therefore observable that on Pentecost day they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge for indeed their charge was given them by Christ before Now Christ was not with them continually to talk with them and to instruct them but came by times among them and away again and therefore on the very first night that he appeared unto them he distributed the Holy Ghost among them to be their constant instructer and injoyner what they were to do in that calling and employment to which they were ingaged and the fruit of one of these instructions and injunctions by the Holy Ghost within them was the choosing of Matthias Vers. 3. To whom also he shewed himself alive after his passion by many infallible proofs §. The History of the resurrection and Christs several apparitions after it On the first day of the week a a a Luke 24. 1. very early in the morning b b b Matt. 28. 1. when it began to dawn
Vessels nor Urim and Thummim to honor the Priests and yet was the Place and Service then as holy as it was before God by this abatement of those external advantages and excellencies and yet by the continuance of the honour of his Worship and Service making way to the dignifying of the Spiritual Worship under the Gospel when such external and visible appearances of his Presence were not to be looked for and when all Ceremoniousness in holy things should be abolished and laid aside With the holy Oil whilest it was in use and imployment was the High Priest anointed as well as other things and when the use of the Oil ceased then was he consecrated by the arraying of him in the Garments appointed for the High Priests wearing and he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated by the vestments as we have observed in another place The manner of his anointing whiles that was used is described by the Talmudists to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Ibid. after the form of a Greek Chi They anointed the Kings say they after the form of a Crown but the Priests after the form of a Chi. What means after the form of a Chi e e e Talm. in Kerithuth per. 1. R. Menasses the son of Gada saith After the form of a Greek Chi. But what means this f f f R. Sol. in Lev. VIII R. Solomon saith It was first poured on his Head and then put between his Eyebrows and drawn this way and that way with the Finger of him that put it there which others express thus g g g Aruth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One poured the Oil upon his Head and it ran down this way and that way like two pearling droppings upon his Beard as Psal. CXXXIII 2. The Oil and anointing wherewith the Priests and the Vessels of the Lords House were sanctified did denote the Word and the Spirit of God whereby he sanctifieth the Vessels of his Election even persons of his Choice to his Service and Acceptance Oil and anointing do signifie the Word as well as the Spirit And in that sense should I interpret the anointing in 1 John II. 20. 27. Ye have an unction that is the word from the holy One and ye know all things by it And the anointing that is the Word which ye have received of him abideth in you and ye are not to seek for Teaching from any Man for the same Word hath taught you abundantly of all things c. CHAP. XXXVIII The Emblem of the Divine Glory at the Temple Ezek. I. Esay VI. Rev. IV. c. Explained THE Prophet Ezekiel saw the visionary Glory that he hath described Chap. I. and Chap. X. four times over 1. At the River Chebar among the Captives of his own Captivity Chap. I. 1 that is that Captivity which was carried away with Jechoniah for then was he himself Captived 2. In a plain among the Captives of the other Captivity that is Jehoiakims Dan. I. who dwelt indeed upon the Coasts of the same River but at some distance from the other Chap. III. 15 20 23. 3. In the Temple Chap. VIII 4. And 4. at the renewed Temple again Chap XLIII 2 3. The vision and Glory that he saw was thus Ezek. I. vers 4. Behold a whirle-wind out of the North c. Out of the North appeared a stormy cloud with fire wrapped in it which flamed into a brightness all about and in the middle of all was as a glowing fire For out of the North namely from Babel was a storm to rise and fire to come that was to destroy both City and Temple and that should cause the Glory of the Lord which dwelt there to come out thence as out of burning as this Glory that he saw which represented that came out of this fire Vers. 9. Four living creatures and this was their appearance they had the likeness of a Man That is in stature and proportion of Body Thighs and Legs they had the likeness and erect shape of a Man only their Head and Feet and some particulars else were different of which he giveth account in the following verses Vers. 6. But every one had four Faces c. I render the conjunction ◠But because the Particle bearing it it being so translated giveth the clearer and the readier sense They had the likeness of a Man But every one had four Faces And in vers 7. The same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Translated exegetically For doth also clear the sense Their Feet were straight Feet for the sole of their Feet was as the sole of a Calfs Feet And they sparkled c. that is their Feet sparkled like burnished Brass for the brightness of their Bodies is described at vers 13. Vers. 8. And the hands of a Man were under their Wings on their four sides so had they four their Faces and their Wings That is they had their Faces and their Wings on their four sides namely a Wing on their Breast and a Face that way a Wing on the Back and a Face that way and a Wing on either Shoulder and Faces likewise and under their Wings every way was a Mans Hand and Arm. Vers. 9. Their Wings were joining one to another This is explained at vers 11. They turned not about when they went they went every one straight before his Face Which way soever they were to go they needed not to turn their Bodies to set their Face that way as Men and other Creatures do who when they are to go this way or that way they turn their Bodies till their Faces stand the way they are to go but these did not nor needed they to do so for go which way they would they had a Face that led them that way Vers. 10. As for the likeness of their Faces c. Every one had the Face of a Man before and the Face of an Eagle behind the Face of a Lion towards the right Hand and the Face of a Bullock towards the left It is not much important to dispute whether they had four Heads as well as Faces or only one Head faced on every side I should rather hold for the former and could give some reasons that sway me to that opinion but I shall not insist upon them here Some there have been that have conceived that the quarters of their Faces are named in reference to their standing towards Ezekiel as that the Face towards Ezekiel was a Mans the Face which was upon Ezekiels right Hand which was the left Hand of the Cherub was a Lions the Face on Ezekiels left Hand which was the Cherubs right the Face of a Bullock and the Face of an Eagle behind but they that have been of that opinion have not observed that the four living Creatures stood not in a straight line all facing Ezekiel but in a square posture as shall be shewed by and by
Covenant made with Israel to which they were sworn was Ceremonial and Judicial containing fifty seven Precepts they were not sworn to the Ten Commandments 714 715 Covenant of Grace This was made with Adam did belong to Jew and Gentile both before the Law and also after it 376 Covetousness the strange consequences of it in a Prince 850 851 Council of the Chief Priests were of the seed of Aaron of the Scribes were of the Tribe of Levi and of the Elders were of the People who were mear Laymen 439 440 Courage of the Jews and their Resolution admirable 773 Court of the people what 721 722 Courts there were two Courts of Judges consisting of twenty three in the Temple besides the Sanhedrim p. 447 Courts of the Temple described with their use p 549 to 551. 1088. * Court of Women described not called by that name in Scripture p. 1090. * Court of the Priests 2025 to 2029. * Cow red Cow how the Priest was to prepare himself in order to the burning her 2024. * Coyns Jewish the value of several of them 1096. * Creation three usual Observations from it p. 691. Creation of Man was performed about nine a Clock in the Morning p. 692. This shews a God The time and manner of the Creation with the divine improvement of the Doctrine of it 1020 1021 Creation new the divers steps of it 1021 1022 Creatures such creatures came in homage to the Second Adam as did not come to the First 634 Creed of the believing Jews contained in ten Articles drawn out of the Law of Moses with a Comment 712 to 714. The Apostles Creed was not made by the Apostles 884. Cruelty of the Jews most barbarous and unparalleld they murdered at one time of Greeks and Romans four hundred and sixty thousand men eat their flesh devoured their intrals daubed themselves with their blood p. 289 366. And after this multitudes of thousands of Jews were destroyed viz. above four hundred thousand Adrian walled a Vineyard sixteen miles about with dead bodies a Man's height The Brains of three hundred Children were found upon one stone p. 368. Cruelty great 796 to 799 802 Cruelty moves pity 333 334 Cubit there was one of five and another of six hands breadth 1051. * Cup of Blessing what 964 965 Curious and Chaldean Arts what 820 Custom in a way of Religion often carry's it against Truth Page 1007 Cutting off meaning by the Divine Hand there was thirty six sorts of it how distinguished from Death by the Hand of Heaven p. 900 902. For what it was to be done a great penalty 929 930 933 972 Cyrus was joyned with Darius in Conquest and Government p. 134 135. He was a greater Prince than Darius 137 D. DAniel his Seventy weeks what p. 136. His Prophesie was read to Alexander the Great Page 2065. * Darius and Cyrus were joyned in Conquest and Government p. 134 135. Darius his History as referring to the Scripture p. 2064 2065. * Darius and Astyages the same 135 Darkness at high noon when Christ was crucified what 268 David a glorious Type of Christ. 71 Day of the week First Second Third c. is a Phrase purely Judaical p. 270. The Day begun from Sun-setting among the Jews yet they made Midnight a distinctive Period so as that which was done before Midnight was looked upon as done the Day before p. 643 644. The first Natural Day was thirty six hours long to that part of the world where Eden stood 691 Days last Days often put for the days foregoing the destruction of Jerusalem and the Jewish State not the World 276 Deacons such as had charge of the poor were of common use in all the Jews Synagogues and thence translated into the Christian Church p. 279. How the seven Deacons came to be chosen p. 279. Their several Qualifications p. 308. This Office was to provide for and take care of the poor c. 778 Dead Minstrels used to play in a mournful tone over the dead p. 232. The Jews used to wash the Bodies of their dead 841 Death of the Patriarchs c. usually mentioned in Scripture by Anticipation p. 15. Death sometimes called Baptism 250 Death second a phrase used by the Jewish Writers p. 354. Death miserable 797 Deaths Judicial the manner of them amongst the Jews 2006 2007. * Dedication The Feast thereof 98 979 Deities of the Egyptians what 1027 Demas his embracing the present World may denote his returning to his worldly Employment c. for we find him the next year with Paul again 322 323 326 Denial of Christ by Peter was foretold by Christ at two distinct times 249 Desks the Desks of the Levites described p. 2025 to 2029. * Devils whence their original p. 2. The Devil hath several ways of undoing Men the Church by persecution the World by delusion of Oracles Idolatry False Miracles c. p. 353. Three of his Names p. 496. The Devil hurrying Christ about in the time of his Temptations affords some material and profitable Considerations 506 Devout Man a Title for the first Professors of the Gospel 871 Diana's Temple what 305 306 Dionisius the Areopagite one of the Bench at Athens converted by Paul 295 Dipping in Baptism not always practised in the beginning of the Gospel 584 585 Disciples why they could not cast out one evil Spirit 339 340. The Seventy Disciples sent forth by Christ to go and Preach to those places where he himself was to come because he intended now fully to reveal himself to be the Messias p. 242. Christ received young Infants as Disciples declaring them to be such and blessed them p. 248. Disciples called Children p. 759. When or where first called Christians p. 871. A Title given to the first Professors of the Gospel Page 871 Discipling was not of Persons already taught but such as entred themselves that they might be taught 272 Dissembler his Character in Tyberius p. 768. In Cain 828 829 Divinity of the Jews when Christ came into the World was only to instruct in Carnal Rites and heighten their Spirits to Carnal performances c. but they knew nothing of Regeneration or the work of Grace 574 575 Division the Jews were generally divided among themselves yet all oppose Christianity to the utmost even when they themselves were in their greatest Afflictions p. 371. Division Faction and Schism produced sad effects in the Church of Corinth some of them mentioned 301 to 304 Doctors one of the Titles the Jews gave their Learned Men and Scribes also any that were ordained were so called c. 566 638 653 654 Doing by another is the same as if one do it by himself for it is ordinary in Scripture to ascribe that as done by a Man himself that is done by another at his appointment 581 Door through which none was to pass what p. 1079. * The Great Door was ever opened before the morning Sacrifice was killed 1079. * Doors of the Holy Place described 1078
forty years before he did p. 38. Taking of Laish is mentioned by Anticipation before it was p. 41. Thus Historical Accounts of time differ in Scripture and yet upon good reasons p. 43. Luke lays down Johns Imprisonment before Christs Baptism by Anticipation that Johns story might come altogether p. 214. Luke misseth a year in Christs ministerial History p. 215. Differing Histories said to be at that time or in those days do not always center in the same point but sometimes have a Transition betwixt of such things as were at a good distance of time asunder p. 222. Several Writers of Scriptures differ in telling the same Story as Matthew speaks of two possessed Luke of one Matthew speaks of two blind Men begging Mark but of one Matthew speaks of both the Thieves mocking Christ Luke speaks but of one doing so harmonized p. 230 231. John saith that Mary Magdalene came to the Sepulchre while it was yet dark Mark saith it was Sunrising Matthew and Mark mention but one Angel Luke speaks of two at the Sepulchre p. 269 270. Thomas was not present when Christ appeared at the Supper of the Apostles after his Resurrection yet Mark saith he appeared to the Eleven so Luke 24. 3. Peter and Cleopas found the Eleven and 1 Corinth 15. 5. He was seen of the twelve the Title of the whole Chorus being used though all was not present p. 271. The Holy Ghost useth to speak short in known Stories p. 781. He seldom useth to speak out Stories to the full Page 790 Holy Ghost he only was to be given by the Apostles p. 281. Where they gave only to such as were to be Preachers and Ministers of which there was but two ends p. 281. Holy Ghost called The seven Spirits p. 341. The being Baptized with the Holy Ghost what p. 467 468. It is received by the Gentiles contrary to the Jewish opinion p. 285. Why called Holy p. 482. He had left the Jews for some time but returned again at Christs Baptism wherefore he did then return p. 483 484. Why he appeared in the shape of a Dove p. 485. Holy Ghost is put for Prophetick Gifts those extraordinary Gifts of the Spirit which were bestowed upon Prophets and Prophetick Men and Women p. 499 500. There was a difference of the fulness of the Holy Ghost in Christ and the fulness which was in other men p. 501. Holy Ghost was to be received after Christs departure at Jerusalem the reasons of it p. 737. The Holy Ghost was received and the Gift of Tongues in likelyhood by all the rest of the hundred and twenty as well as the Apostles on the day of Pentecost p. 750. What it is to bely the Holy Ghost as Ananias did with its aggravating circumstances 767 Holy Ground See Ground Holy Place the most holy Place how it was to be mended p. 1072. * The Doors of the Holy Place described p. 1078. * The Holy Place it self described p. 1080 to 1088. * With what was contained in it and what it signified 1081. * Holiness the Jews had a conceit that a Person of extraordinary Holiness might do miracles p. 277. Holiness of Places among the Jews by their own reckoning had several Degrees 897 898 Holy seed how Children are so called 203 Homer what sort of measure 545 Honour great what in Jairs thirty Sons p. 50. And Abdons fifty Sons c. 52 Horeb and Sinai the same 711 Horns of the Altar of what nature and use Joab was doubly deceived in his laying hold of the Horns of the Altar and why he did this though he knew it would not save him 2033. * Hoseah's Prophesie when delivered 106 Host one that entertained Travellers and Strangers near the Synagogue at the cost of the Church 215 Host of Heaven put for Angels 428 Houses of the Jews were all flat roofed they had on the top large Grates to let in Light and Air with covers for them when they would keep out cold and foul weather 658 c. House of Assuppim what 1057 1058. * Houses among the Jews were made with flat Roofs and Battlements and why 1069. * How in Scripture is sometimes a strong Asseveration or Negation and sometimes a Question of Ignorance desiring Information 399. Marg. Hunger gave an occasion to the Devil to tempt Eve and Christ. 503 Husband and Wife if the one was an Heathen and the other a Christian yet they were to cohabit and why p. 304. The Husband among the Jews had a power to connive at his Wife guilty of Adultry if he took her not in the fact 419 Hymns what Hymns the Jews used and when p. 957 958. Hymns used at the Passover what 267 957 Hyperbole often used in Scripture 254 752 I. JAcob born p. 14. He shews himself stronger than three Men. p. 16. He blesseth his Sons Page 697 698 James two of the Name Apostles p. 634 635. One was Bishop of Jerusalem p. 774. James and Peter equal the first not Bishop of Jerusalem nor the second the Prince of the Apostles 815 Jason seems in another place to be called Secundus 315 Jasper the first Stone in the Foundation of the Wall of Jerusalem from above the Stone of Benjamin for Pauls sake see how 356 Javan is generally held to be Greece the plantation of Japhets posterity 996 Idolatry when it began p. 3. It began in Israel by a Woman 45 Idols things offered to Idols forbidden to be used for a time what they were 293 Jealousie the Law concerning it 982 Jehovah what p. 26 37. Contracted into Jeho or Jahu was joyned by the Jews into their own Names as delightful p. 415. Marg. A Name not given to any Creature It signifieth three things p. 704. It s severally given to every Person in the Trinity How it was unknown to the Fathers 704 Jephtah did Sacrifice his Daughter p. 51. His Sacrifice whether real or supposed 1001 1002 Jeremoth put for Absolom 78 Jeremy was very young when he began to Prophesie he Prophesied forty years c. 115 Jerubbaal a Name of Gedion and why 49 Jerubbosheth was so and why 49 Jerusalem from above the Phrase Scriptural and Rabbinical p. 355. Jerusalem was so destroyed that Travelers by could not see any sign that it had ever been inhabited p. 362 363. It was called the Holy City the common and ordinary Name for it even when full of abomination and corruption Separatists may think at this 497. Signs presaging the destruction of Jerusalem 1101. * Jesseans a name given to Christians by Epiphanius but not to be found elsewhere 871 872 Jesu 995. Jethros History right placed p. 33. His story misplaced and why 710 711. Jewish Dialects Language Learning Allusions and References to their Opinions Traditions and Customs every where used by Paul but especially in the Epistle to the Hebrews p. 331. As also by John in the Revelations p. 340. The Jewish Nation was divided into the Learned and Vnlearned the Men of breeding and those that
all the length of the River that was in Judea 478 528 Passover when Instituted p. 27. Several particulars concerning it p. 708 709. The manner of the celebration of it p. 951. The Difference and Parallel between the Passover in Egypt and the Passover in succeeding Ages p. 952. The manner of the choosing the Lamb. p. 952 953. The passages of the afternoon of the Passover Day what p. 954. The Time of killing the Passover p. 955 c. The Paschal Societies p. 956. Women were not bound to appear at the Passover but yet they usually did with the Reasons p. 956. The killing the Passover with the Hymn that was Sung in the mean while p. 262 957. The Manner or Method of eating it at evening Sitting they began with Thanksgiving then with a Cup of Wine and they were to drink four of them their Bread was unleavened they also used five kinds of Herbs Lettice Endive Succory Beets Horehound p. 959 to 965. They washed their Hands several times p. 959 964 965. The Lamb roasted was set whole on the Table they began with other Meat they used a thick Sauce p. 962 963. They gave thanks when they began on every differing part p. 959 to 965. Then the cup of blessing p. 964 965. The fourth cup of Wine then they finish with Prayers and Praises p. 967. It was a full Representation of Christs Passion it gives good instructions for the Lords Supper p. 1008. The Jews find thirteen Precepts about keeping the Passover 1009 Passover week the Riâ—es and Solemnity of the first Day p. 968. The second Day 969 Pastors one of the Titles of the Gospel Ministers 228 Patriarchs all their Bones were brought out of Egypt and buried at Sichem 781 782 Paul's Conversion c. wonderful 281 283 Paul's greatest enemies were the Hellenists because he had been one of them p. 283. He had a Trade and wrought with his Hands after he was an Apostle p. 295. He is inferior to none in wickedness except that it was not final and inferior to none in Holyness his rare History and Life with all his Travels and Affairs 789 to 794 813 to 816 Peace was universal when Christ first approved in the World 425 Peace offering of rejoycing what 968 Penalties inflicted upon unclean Persons found in the Temple what p. 901 902. Penalties Capital the Jews had four sorts of them Stoning Burning Slaying with the Sword and Strangling 2006. * Penitents comfort for them drawn out of the Scripture Genealogy 26 Pentecost Feast was a Return or Offering of the Harvest of the Jews called the Feast of Harvest Exod. 23. The Solemnity thereof how performed p. 970. It lasted eight days p. 277. The time and nature of the Feast it was called a Sabbath be it what day of the week it would p. 746 747. That day of Pentecost on which the Holy Ghost was given was the Lords Day 747 Persecution spreads the Gospel 280 785 Persecution against the Christians under Nero was very bloody and barbarous so as to move the pity of their enemies saith Tacitus the Jews heightning that Persecution against them 333 334 Persian Kings and the Time of their Government considered 138 139 Persian Monarchy the state and fate of the Temple under it 2063 to 2066. * Persons the distinction of Persons in the Trinity what 39â— Persons change of Persons in Grammatical Construction is usual in the Hebrew Rhetorick and Eloquence Page pag. 451 Peters denial of Christ was foretold by Christ at two distinct times p. 259. His improbability of being at Rome p. 316. He was Minister of the circumcision and Paul Minister of the incircumcision they had their Interchanged Agents to shew their agreement and harmony to those with whom they had to do p. 329. Peter why called Cephas p. 531 532. He had a suspension for a time in his Attendance on Christ. p. 633. He was ever first named in the Catalogue of the Apostles and why p. 634 635. He was ever a chief Speaker as concerning the Church in Judea being for the Circumcision p. 743. His shadow wrought Miracles as it seemeth p. 764. He and James were equal the first not Prince of the Apostles nor the second Bishop of Jerusalem p. 815. Whether it is probable he was Bishop of Rome at all Answered Negatively p. 878 879 880. How he was guarded in Prison and delivered by an Angel 886 Pharaoh a common Name or Title of the Egyptians Kings as Abimilech of the Philistines 423. Marg. Pharisees their Doctrine and Practises what p. 255 256 Though they differed from other Hereticks yet they harmonized with them to oppose the Gospel and Christianity p. 373. Their Original Names Qualities and Principles p. 457 458 459. They were most ceremoniously devoted to unwritten Traditions They were the Separatists of the Nation though they did not separate from publick Assemblies but in Matters referring to higher Acts of Holiness pretending to higher Degrees of Holiness than all the rest p. 656 657. The Talmud doth characterize them 656 657 658 Phaenix one seen in Egypt An. Dom. 35. 804 Philo the Jew what he was in Life and Writings 860 861 862 Philosophy was an eminent part of Solomons wisdom p. 73. He writ Books of Philosophy which are lost p. 75 Not only Moses was great in Humane Learning and Philosophy but also Heman Ethan Chalcol and Dardan 73 Phrases two Phrases of the same Nature use to heighten the sense 420. Marg. Phylacteries what p. 256. How necessary p. 568. What they were who used them when they were rehearsed 944 945 Pictures of Christ what against the Papists 232 Pillars the two Pillars in Solomons Temple described p. 1074. * Their height p. 1074. * The place where they stood and the signification of their Names 1076. * Pity is moved by cruelty 333 334 Place the most holy Place what p. 719. The most holy Place the description of it with what was contained therein 1072 1078 1080 to 1088. * Plagues of Egypt 26 Poligamy its original p. 3. It s called Fornication or Whoredom p. 15. Poligamy was the sin of Lamech 693 Pomgranates there were ninety six on a side others say there were two hundred in all 1075. * Pondion what sort of coyn 1096. * Pontius was a common Prenomen among the Romans 448 Marg. Pontius Pilate his character p. 452. His malitious and stirring Spirit always smart and furious upon the Jews p. 773 803 818. He falling into disgrace and misery ends his days with his own hands 818 Pool of Bethesda whence it received its waters whence it had its excellent Vertues 667 668 Poor put for meek humble the Saints of God 617 Porch of the Temple described p. 1073. * The steps to it It was supposed to be the place whither Satan brought Christ in his Temptation p. 1073. * The things in the Porch as a Vine Candlestick and two Tables described with their use pag. 1078. * Porches were Cloyster-walks p. 661 668. Bethesda's Pool had five
Beror Chel A Feast is there a Feast is there These things are something obscure and do require light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beror Chel seems to design a place but what place Indeed the Sanhedrin of R. Jochanan was in Jafne but his Consistory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his seat of Judgment seems to be distinguished from the Sanhedrin So Paul was brought up at the feet of Rabban Gamaliel not in his Sanhedrin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Consistory or School So you may conjecture that Rabban Jochanan besides that he sat President of the chief Sanhedrin had his peculiar Consistory in Jafne it self or in some neighbour place That which follows A Tradition The sound of mills c. is cleared by the Glossers The sound of mills in Burni was a sign that there was a Circumcision there as if it had been publickly proclaimed The Infants week expires in this place And the sound of a mill was a sign that spices were ground to be applied to the wound of the Circumcision It was a time of persecution wherein it was forbidden to circumcise they feared therefore by any publick notice to make known that there was to be a Circumcision but they appointed this sign A candle in Beror Chel The Gloss writes The light of one candle in the day time but many candles burning in the night gave a sign as if one had given notice by a publick Proclamation that a feast of Circumcision was there c. Another Gloss is thus They were wont to light candles at a Circumcision It was also a custom to spread a Table cloth at the door hence is that A custom prevailed at Jerusalem that as long as the Table cloth was spread at the door travailers went in The Aruch writes thus a a a a a a Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of persecution they could not celebrate publick matrimony nor publick Circumcision therefore they did them secretly wheresoever therefore were lighted candles on the lintel of the door they knew that there was a wedding feast there and wheresoever was the sound of mills there was a Circumcision The Jerusalem Talmudists add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Châ—tubâ— fol. 25. 3. Although the Persecution ceased yet that custom ceased not The Babylonian Talmudists go on Go to R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Pekiin In the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin in this story that follows c c c c c c Chagigah fol. 75. 4. R. Jochanan ben Bruchah and R. Eliezer the blind travailed from Jabne to Lydda and received R. Josua in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin Go to Rabban Gamaliel to Jabne Go to Rabbi Akiba to Bene Barak Go to R. Mathia to Roma Go to R. Chananiah ben Teradion to Siâ—ni To R. Jose to Zippor To R. Judah ben Betirah to Nisibin To R. Josua to the Captivity viz. to Pombiditha To Rabbi to Beth-Shaaraim To the wise Men in the chamber Gazith CHAP. XCVII The Cities of the Levites COncerning them see Numb Chap. XXXV and Jos. Chap. XXI a a a a a a Maimon in Shemittâ—h Vejobel cap. 13. The suburbs of the Cities of the Levites were three thousand cubits on every side viz. from the walls of the City and outwards as it is said From the walls of the City and outwards a thousand Cubits and thou shait measure from without the City two thousand Cubits Numb XXXV 4 5. The former thousand were the Suburbs and the latter two thousand were for Fields and Vineyards They appointed the place of burial to every one of those Cities to be without these bounds for within them it was not lawful to bury a dead corps Do you ask the reason It was not so much for the avoiding Pollution which might be contracted from a Sepulchre as by reason of the Scribes curious interpretation of the Law that saith The Suburban lands of these Cities were given to the Levites for their Cattel and Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all their living creatures Numb XXXV 3. therefore say they Not for the dead or for burial b b b b b b Id. in Roâ—zeaâ— cap 8. All the Cities of the Levites were Cities of refuge but with this distinction from those six which were properly so called that those six afforded refuge to every one that dwelt in them whether he betook himself thither for that end or no but the other Levitical Cities were not so And also that the unwitting Manslayer flying to those six Cities dwelt there at free cost without paying any rent for his house but in the other Levitical Cities he lived not at free cost Those forty eight Cities of the Levites were so many Universities where the Ministerial Tribe distributed in companies studied the Law became learned and thence scattered through the whole Nation dispersed learning and the knowledge of the Law in all the Synagogues Two things are not without good reason to be observed here which perhaps are not seriously enough observed by all I. The setled Ministry of the Church of Israel was not Prophets but Priests and Levites Mal. II. 7. For it was not seldom when there were no Prophets and the Prophets send the people to the Priests for instruction Hag. II. 11. and Mal. in the place mentioned already II. That Tithes were granted to the Priests and Levites not only when they ministred at the Altar or in the Temple but when they studied in the Universities and preached in the Synagogues Behold the method of Gods own Instituion God chuseth Israel to be a peculiar people to himself to this chosen people he gives a Law and a Clergy on the Clergy he enjoyns the study of the Law to their studies he suits Academical Societies on the Universities he bestows Lands and Tithes on the Synagogues he bestows Tithes and University men And the Schools of the Prophets were little Universities and Colleges of Students For their Governor they had some Venerable Prophet inspired with the Holy Spirit and that partook of Divine Revelations The Scholars were not inspired indeed with the same Prophetical Spirit but received Prophesies from the mouth of their Master He revealed to them those things that were revealed to him of the Will of God and the state of the people of the times and events of Israel and above all of the Mysteries of the Gospel of the Messias of his coming times death resurrection and those things that were to be done by him In these small Universities the Prophets who prophesied of the grace that should come as the Apostle Peter speaks enquired diligently of Salvation searching what or what manner of time that was which was pointed out by the Spirit of Christ that was in them when he foretold the sufferings of Christ and the Glory that should follow These things not to be fetched out by the meer and bare study of the
shall say when their disease did first invade him write a Bill of Divorce for my wife c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l â—ittin cap. 7 Hal. 1. If any whom Kordicus vexeth say Write a Bill of Divorce for my wife c. Kordicus say the Glossers is a Demon which rules over those that drink too much new Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is Kordicus Samuel saith When new Wine out of the press hath caught any one m m m m m m Gemar Bab. which see Rambam upon the place hath these words Kordicus is a disease generated from the repletion of the Vessels of the Brain whereby the understanding is confounded and it is a kind of Falling-sickness Behold the same a Demon and a disease to which the Gemarists applied Exorcisms and a Diet. See n n n n n n Fol. 67. 2. Bab. Gittin o o o o o o Aruch In Shibta Shibta is an evil Spirit who taking hold on the necks of infants dries up and contracts their nerves p p p p p p Bab. Berac fol. 51. 2. He that drinks up double cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is punished by the Devil From this Vulgar opinion of the Nation namely That Devils are the Authors of such kind of diseases one Evangelist brings in the Father of this child saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is lunatick another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath a spirit He had been dumb and deaf from his birth to that misery was added a phrensie or a Lycanthropy which kind of disease it was not unusual with the Nation to attribute to the Devil and here in truth a Devil was present VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O faithless and perverse generation c. THE edge of these words is levelled especially against the Scribes See Mark IX 14. and yet the Disciples escaped not altogether untouched Christ and his three prime Disciples being absent this child is brought to the rest to be healed they cannot heal him partly because the Devil was really in him partly because this evil had adhered to him from his very birth Upon this the Scribes insult and scoff at them and their Master A faithless and perverse generation which is neither overcome by Miracles when they are done and vilifie when they are not done The faith of the Disciples vers 20. wavered by the plain difficulty of the thing which seemed impossible to be overcome when so many evils were digested into one deafness dumbness phrensie and possession of the Devil and all these from the cradle VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faith as a grain of mustard seed c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a seed of Mustard or As a drop of Mustard in Talmudick Language See Chap. XIII vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall say to this mountain c. See what we note at Chap. XXI vers 21. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind goeth not out but by prayer and fasting IT is not much unlike this which is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Bab. Taanith fol. 22. 2. By reason of an evil spirit a singular or religious man may afflict himself with fastings VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachma tribute-money TWO things perswade me that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple 1. The word it self whereby this tribute is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this thus Josephus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * De bell lib. 7. cap. 27. He laid a tax upon all the Jews wheresoever they were namely two Drachmes commanding every one of what ever age to bring it into the Capitol as before they had paid it into the Temple at Jerusalem And Dion Cassius of the same thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r r r r r r Lib. 66. He commanded all to bring the Didrachm yearly to Jupiter Capitolinus The Seventy Interpreters indeed upon Exod. XXX 13. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Half a didrachm but adding this moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is according to the holy didrachm Be it so the whole Shekel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy didrachm then let the half shekel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common didrachm However the thing is he that paid the half Shekel in the vulgar dialect was called He that paid the Shekels and that which is here said by Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachm the Talmudists express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that demand or collect the Shekels The Targumists render that place Exod. XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of the Shekel the reason of which see if you please in * * * * * * Shekal cap. 1. Maimonides The Shekel saith he concerning which the Law speaks did weigh three hundred and twenty grains of barley but the wise men sometime added to that weight and made it to be of the same value with the money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selah under the second Temple that is three hundred eighty four midling grains of barley See the place and the Gloss. 2. The answer of Christ sufficiently argues that the discourse is concerning this Tax when he saith He is the son of that King for whose use that Tribute was demanded for from thence were bought the dayly and additional sacrifices and their drink offerings the sheaf the two loaves Levit. XXIII 17. the Shew bread all the sacrifices of the Congregation the red Cow the scape Goat and the crimson Tongue which was between his horns s s s s s s Shekal cap. 4 Hal 1. 2. c. But here this Objection occurs which is not so easie to answer t t t t t t Shekal cap. 1. Hal. 3. The time of the payment of the half Shekel was about the feast of the Passover but now that time was far gone and the feast of Tabernacles at hand It may be answered 1. That Matthew who recites this Story observed not the course and order of time which was not unusual with him as being he among all the Evangelists that most disjoynts the times of the Stories But let it be granted that the order of the History in him is right and proper here It is answered 2. Either Christ was scarcely present at the Passover last past or if he were present by reason of the danger he was in by the snares of the Jews he could not perform this payment in that manner as it ought to have been Consider those words which John speaks of the Passover last past Chap. VI. 4. The Passover a feast of the Jews was near and Chap. VII 1.
After these things Jesus walked in Galilee for he would not walk any more in Judea because the Jews sought to kill him 3. It was not unusal to defer the payment of the half Shekels of this year to the year following by reason of some urgent necessity Hence it was when they sat to collect and receive this Tribute the Collectors had before them two chests placed in one of which they put the h See Shekal cap. 2. Maimon ibid. Tax of the present year in the other of the year past u But it may be objected Why did the Collectors of Capernaum require the payment at that time when according to Custom they began not to demand it before the fifteenth day of the month Adar I answer 1. It is certain there were in every City money changers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect it and being collected to carry it to Jerusalem Hence is that in the Tract cited The fifteenth day of the month Adar the Collectors sit in the Cities to demand the half Shekel and the five and twentieth they sit in the Temple 2. The uncertain abode of Christ at Capernaum gave these Collectors no unjust cause of demanding this due whensoever they had him there present at this time especially when the feast of Tabernacles was near and they about to go to Jerusalem to render an account perhaps of their Collection But if any list to understand this of the Tax paid the Romans we do not contend And then the words of those that collected the Tribute Does not your Master pay the Didrachm seem to sound to this effect Is your Master of the Sect of Judas of Galilee CHAP. XVIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the greatest in the Kingdom of Heaven IT cannot be passed over without observation that the ambitious dispute of the Disciples concerning Primacy for the most part followed the mention of the death of Christ and his Resurrection See this Story in Mark IX 31 32 33. And Luke IX 44 45 46. He said to his Disciples Lay up these discourses in your ears for the time is coming that the Son of man is delivered into the hands of Men. But they knew not that saying c. and there arose a contest between them who among them should be greatest Also Matth. XX. 18 19 20. He said to them Behold we go up to Jerusalem and the Son of man shall be betrayed unto the Chief Priests c. Then came to him the Mother of Zebedees children with her sons saying Grant that these my two sons may sit one on thy right hand c. And Luke XXII 22 23 24. The Son of man indeed goeth as it is determined c. and there arose a Contention among them who of them should seem to be the greater The dream of the earthly Kingdom of the Messias did so possess their minds for they had suck'd in this Doctrine with their first milk that the mention of the most vile death of the Messias repeated over and over again did not at all drive it thence The image of earthly pomp was fixed at the bottom of their hearts and there it stuck nor by any words of Christ could it as yet be rooted out no not when they saw the death of Christ when together with that they saw his Resurrection for then they also asked Wilt thou at this time restore the Kingdom to Israel Acts I. 6. However after Christ had oftentimes foretold his death and resurrection it always follows in the Evangelists that they understood not what was spoken yet the opinion formed in their minds by their Doctors That the Resurrection should go before the Kingdom of the Messias supplied them with such an interpretation of this matter that they lost not an ace of the opinion of a future Earthly Kingdom See more at Chap. XXIV 3. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It were better for him that a mill-stone were hanged about his neck c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good for him in Talmudick Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be said in distinction from those very small Mills wherewith they were wont to grind the spices that were either to be applied to the wound of Circumcision or to be added to the delights of the Sabbath Hence the Gloss of R. Solomon upon Jer. XXV 10. The sound of Mills and the light of the candle the sound of Mills saith he wherewith spices were ground and bruised for the healing of Circumcision That Christ here speaks of a kind of death perhaps no where certainly never used among the Jews he does it either to aggravate the thing or in allusion to drowning in the dead Sea in which one cannot be drowned without some weight hung to him and in which to drown any thing by a common manner of speech implied to devote to rejection hatred and execration which we have observed elswhere VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Their Angels in Heaven do always behold c. THIS one may very well expound by laying to it that which is said Heb. I. 14. The Angels are Ministring Spirits sent to minister for them who shall be heirs of the salvation to come As if he should say See that ye do not despise one of these little ones who have been received with their believing parents into the Gospel Church for I say unto you that after that manner as the Angels minister to adult Believers they minister to them also VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he lose one does he not leave the ninety and nine c. A Very common form of speech a a a a a a Peah cap. 4. Hal. â— In distributing some grapes and dates to the poor although ninety nine say Scatter them and only one Divide them They hearken to him because he speaks according to the Tradition b b b b b b â—ieros Schabh fol. â—4 â— If ninety nine die by an evil eye that is by bewitching and but one by the hand of Heaven that is by the stroke of God c. If ninety nine die by reason of cold but one by the hand of God c. VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell him his fault between thee and him alone THE reason of the precept is founded in that charitable Law Levit. XIX 17. Thou shalt not hate thy brother in thy heart but thou shalt surely reprove him and shalt not suffer sin in him Here the Talmudists speak not amiss c c c c c c Bab. â—â—achin fol. 1â— â— The Rabbins deliver Thou shalt not hate thy brother in thy heart Perhaps he does not beat him he does not pull off his hair he does not curse him the Text saith In thy Heart speaking of hatred in the heart But whence is it proved that he that sees his brother doing some foul action is bound to reprove him Because it is said 〈◊〉 〈◊〉 〈◊〉
Money for the portion that he had eaten and departed in peace But there was a falling out betwixt the wicked man and his Host about the reckoning and the Host dasht out his teeth VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Martha received him c. OUR Saviour is now at the Feast of Tabernacles and visits Bethany where there had grown a friendship betwixt himself and Lazarus his Family upon his having east out so many Devils out of Mary his Sister For it is no foreign thing to suppose she was that Mary that was called Magdalene because Bethany it self was called Magdala As to the name Martha see Notes upon John XI and the name Magdala see Notes upon John XII CHAP. XI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teach us to pray us Iohn also taught his Disciples WHAT kind of request is this that this Disciple whoever he is doth here make was he ignorant of or had he forgot that form of Prayer which the Lord had delivered to them in his Sermon upon the Mount If he had not forgot it why then doth he require any other Doth de mean Lord teach us to pray for John hath taught his Disciples or thus teach us a Form and rule of Prayer like that which John had taught his This latter is the most probable but then it is something uncertain what kind of form that might be which the Disciples of John were taught As to this enquiry we may consider these things I. It is said of the Disciples of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fast often and make Prayers Where upon many accounts I could perswade my self that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be taken here in its most proper sense for Supplications To let other things pass let us weigh these two 1. That the Jews daily and common prayers ordinary and occasional consisted chiefly of Benedictions and Doxologies which the title of that Talmudick Tract which treats of their prayers sufficiently testifies being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benediction as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah the general Nomenclature for Prayer signifies no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising i. e. Benediction or Doxology To illustrate this matter we have a passage or two not unworthy our transcribing a a a a a a Beracoth sol 31. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps a man begs for necessaries for himself and afterward prayeth This is that which is spoken by Solomon when he saith b b b b b b 1 Kings VIII 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the prayer and to the supplication I omit the Versions because the Gemarists interpret it themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinna is Tephillah and Tephillah is Bakkashah Their meaning is this the first word of Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinnah signifies Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—s the Gloss hath it i. e. Prayer with Praise or Doxology The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah signifies Petition or Supplication Gloss beging for things necessary It cannot be denyed but that they had their petitionary or supplicatory prayers but then the benedictory or doxological prayers were more in number and more large and copious especially those which were poured out occasionally or upon present emergency Read the last Chapter of the Treatise I newly quoted and judge as to this particular Read the whole Treatise and then judge of the whole matter 2. It may be reasonably supposed that the Baptist taught his Disciples a Form of Prayer different from what the Jewish Forms were It stands with reason that he that was to bring in a new Doctrine I mean new in respect to that of the Jewish should bring in a new way of Prayer too that is a Form of Prayer that consisted more in Petition and Supplication than the Jewish Forms had done nay and another sort of petitions than what those Forms which were petitionary had hitherto contained For the Disciples of John had been instructed in the points of Regeneration justifying Faith particular Adoption Sanctification by the Spirit and other Doctrines of the Gospel which were altogether unknown in the Schools or Synagogues of the Jews And who would imagine therefore that John Baptist should not teach his Disciples to pray for these things II. It is probable therefore that when this Disciple requested our Saviour that he would teach his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John had done he had respect to such kind of Prayers as these because we find Christ so far condescending to him that he delivers him a Form of Prayer merely petitionary as may appear both from the whole structure of the Prayer as also in that the last close of all the Doxology For thine is the Kingdom c. is here left wholly out being asked for a Form that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took care to deliver one to them that was merely supplicatory This is confirmed by what follows concerning the man requesting some loaves of his neighbour adding withal this exhortation Ask and it shall be given you seek and ye shall find Which two things seem to answer those two things by which Supplicatory Prayer is desined these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheelah asking and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bakkashah seeking for if there may be any difference in the meaning of these two words I would suppose it thus Bakkashah or seeking may respect the things of God so seek ye first the Kingdom of God c. and Sheelah or asking may respect those things which are necessary for our selves which texture we find very equally divided in this present Form of Prayer where the three first petitions are in behalf of God's honour and the three last in behalf of our own necessaries It was in use amongst the Jews when they fasted to use a peculiar sort of Prayer joyned with what were daily terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of the fast This we have mentioned in Taanith c c c c c c Fol. 11. where it is disputed whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fasted for certain hours only and not for the whole day ought to repeat that Prayer of the Fast As also in what order and place that Prayer is to be inserted amongst the daily ones Now if it should be granted that John had taught his Disciples any such form that might be particularly adapted to their fastings it is not very likely this Disciple had any particular reference to that because the Disciples of Christ did not Fast as the Disciples of John did It rather respected the whole frame of their Prayers which he had instructed them in which consisted chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Petitions and Supplications Object But probâ—bly this Disciple was not ignorant that Christ had already delivered to them a Petitionary Form in that Sermon of his upon the Mount and therefore what need had he to desire and for what reason
wonderful Messes rich Feasts c. he will give them himself to eat Bread beyond all other Provisions whatever food from Heaven and such as bringeth Salvation As to this whole passage of eating the Flesh and drinking the Blood of Christ it will be necessary to premise that of Mark IV. 11 12. I speak by Parables and all these things are done in Parables that seeing they might see and not perceive c. Vers. 34. Without a Parable spake he not unto them and when they were alone he expounded these things unto them And what can we suppose in this place but Parable wholly I. There was nothing more common in the Schools of the Jews than the phrases of eating and drinking in a metaphorical sense And surely it would found very harsh if not to be understood here metaphorically but litterally What to drink Blood a thing so severely interdicted the Jews once and again What to eat mans flesh a thing abhorrent to humane nature but above all abhorrent to the Jews to whom it was not lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat a member of a living Beast nor touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a dead man t t t t t t Midras Coheleth fol. 88. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every eating and drinking of which we find mention in the Book of Ecclesiastes is to be understood of the Law and good works i. e. by way of Parable and Metaphor By the Capernaite's leave therefore and the Romanist's too we will understand the eating and drinking in this place figuratively and parabolically II. Bread is very frequently used in the Jewish Writers for Doctrine So that when Christ talks of eating his flesh he might perhaps hint to them that he would feed his followers not only with his Doctrines but with himself too u u u u u u Chagigah fol. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole stay of Bread Isai. III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the masters of Doctrine as it is written come eat of my Bread Prov. IX 5. x x x x x x Gloss. in Succah fol. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed him with Bread that is make him take pains in the warfare of the Law as it is written come eat of my Bread Moses sed you with Doctrine and Manna but I feed you with Doctrine and my Flesh. III. There is mention even amongst the Talmudists themselves of eating the Messiah y Sanhedr fol. 98. 2. Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel shall eat the years of Messiah The Gloss is The plenty and satiety that shall be in the days of the Messiah shall belong to the Israelites Rabb Joseph saith True indeed but who shall eat thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Chillek and Billek two Judges in Sodom eat of it We must except against that of R. Hillel who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah is not likely to come to Israel for they have already devoured him in the days of Hezekiah Those words of Hillel are repeated fol. 99. 1. Behold here is mention of eating the Messiah and none quarrel the phraseology They excepted against Hillel indeed that he should say that the Messiah was so eaten in the days of Hezekiah that he was not like to appear again in Israel but they made no scruple of the scheme and manner of speech at all For they plainly enough understood what was meant by eating the Messiah that is that in the days of Hezekiah they so much partook of the Messiah they received him so greedily embraced him so gladly and in a manner devoured him that they must look for him no more in the ages to come Gloss upon the place Messiah will come no more to Israel for Hezekiah was the Messiah IV. But the expression seems very harsh when he speaks of eating his flesh and drinking his blood He tells us therefore that these things must be taken in a spiritual sense Do these things offend you What and if you shall see the Son of man ascending up where he was before That is when you shall have seen me ascending into Heaven you will then find how impossible a thing it is to eat my flesh and drink my blood bodily for how can you eat the flesh of one that is in Heaven You may know therefore that I mean eating me spiritually For the words that I speak to you they are spirit and they are life V. But what sense did they take it in that did understand it Not in a Sacramental sense surely unless they were then instructed in the Death and Passion of our Saviour for the Sacrament hath a relation to his death but this sufficiently appears elsewhere that they knew or expected nothing of that Much less did they take it in a Jewish sense For the Jewish conceipts were about the mighty advantages that should accrue to them from the Messiah and those meerly earthly and sensual But to partake of the Messiah truly is to partake of himself his pure nature his righteousness his spirit and to live and grow and receive nourishment from that participation of him Things which the Jewish Schools heard little of did not believe did not think but things which our Blessed Saviour expresseth lively and comprehensively enough by that of eating his flesh and drinking his blood CHAP. VII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iews Feast of Tabernacles Tisri LET us draw down this Month from its beginning to this Feast of Tabernacles I. The first day of the Month Tisri was the beginning of the year for stating the years the intermissions of the seventh year and the Jubilees a a a a a a Rosh hashanah fol. 2. 1. Upon this day was the blowing of Trumphets Levit. XXIII 24. and persons were sent out to give notice of the beginning of the year On this day began the year of the world 3960. in the middle of which year Christ was Crucified II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day observed also as holy by the Jews that were in Babylon that they might be sure not to miss the beginning of the year III. A Fast for the murder of Gedaliah for so they expound those words Zechar. VIII 19. The Fast of the seventh month b b b b b b Vid. Rasi Kimch in loc Maimon in Taanith cap. 7. IV. This day was the High-Priest in the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he then betook himself from his own House that he might inure himself by exercise to the rites of the day of attonement approaching and be ready and fitted for the service of that day c c c c c c Joma cap. 1. hal 1. Seven days before the day of expiation they sequestered the Chief Priest from his own House and shut him up into the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituting to him another Priest lest accidentally there should some
lookt toward one another but when they did not then they turn'd their faces toward the walls Thus Onkelos comments upon this place of the Chronicles I hardly think he Targumizeth on the Book for the Targum at least that is in our hands renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Cherubins are made of lilly-work VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Touch me not for I am not yet ascended c. THESE words relate to what he had spoken formerly about sending the Comforter and that he would not leave them comfortless c. And this probably Mary Magdalen's mind was intent upon when she fell at his feet and would have embraced them But he I must first ascend to my Father before I can bestow those things upon you which I have promised do not therefore touch me and detain me upon any expectation of that kind but wait for my Ascension rather and go and tell the same things to my Brethren for their encouragement VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose soever sins ye remit they are remitted HE had formerly given them a power of binding and loosing and therefore probably bestows something more upon them now than what he had conferr'd before For I. It would seem a little incongruous for our Saviour to use an action so new and unwonted such as was his breathing upon them to vest them only with that power which he had before given them II. The power of binding and loosing was concern'd only in the articles and decisions of the Law this power which he now gives them reacht to the sins of mankind That power concern'd the Doctrines this the persons of men Now that we may understand the words that are before us let us a little consider what is said Luk. XXIV 46. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sins should be preached in his name among all Nations beginning at Jerusalem Which words we may suppose he spoke before he utter'd what is in this verse And so might there not upon the occasion of those words arise some such scruple as this in the Apostles breasts Is it so indeed must remission of sins be Preached to those in Jerusalem who have stain'd themselves with the blood of the Messiah himself Yes saith he For whose soever sins ye remit they are remitted unto them To this those words of his upon the Cross have some reference Luk. XXIII 34. Father forgive them c. And indeed upon what foundation with what confidence could the Apostles have preacht remission of sins to such wretched men who had so wickedly so cruelly murder'd their own Lord the Lord of life unless authoriz'd to it by a peculiar commission granted to them from their Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose soever ye retain they are retained Besides the negative included in these words that is If you do not remit them they shall not be remitted there is something superadded that is positive That is I. There is granted to them a power of smiting the rebellious with present death or some bodily stroke II. A power of delivering them over to Satan Whence had St. Peter that power of striking Ananias and Sapphira with so fatal a bolt whence St. Paul that of striking Elymas blind whence of delivering over Hymeneus and Alexander to Satan if not from this very commission given them by Christ Christ himself never exercis'd this power himself it was not one person whom he stroke either with death or any afflictive disease some indeed he raised when they had been dead and infinite numbers of the sick and diseased whom he cured He snatcht several from the power of the Devils he deliver'd none to them That the Apostles therefore might be capable of performing things of so high a nature it was necessary they should be backt and encourag'd by a peculiar authority which if we find not in this clause Whose soever sins ye retain they are retained where should we look for it And therefore when he endows his Apostles with a power which he never thought fit to exercise in his own person no wonder if he does it by a singular and unusual action and that was breathing upon them ver 22. But we must know that whereas amongst other mighty powers conferr'd we reckon that as one viz. delivering over unto Satan we are far from meaning nothing else by it but Excommunication What the Jews themselves meant by that kind of phrase let us see by one instance d d d d d d Succah fol. 53. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those two men of Cush that stood before Solomon Elihoreph and Ahijah the Scribes Sons of Shausha On a certain day Solomon saw the Angel of Death weeping he said why weepest thou He answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because these two Cushites entreat me that they may continue here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon deliver'd them over to the Devil who brought them to the borders of Luz and when they were come to the borders of Luz they dy'd Gloss. He calls them Cushites Ironically because they were very beautiful They entreat me that they might continue here For the time of their death was now come But the Angel of death could not take their souls away because it had been decreed that they should not die but at the Gates of Luz Solomon therefore deliver'd them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Devils for he reign'd over the Devils as it is written And Solomon sat upon the Throne of the Lord for he reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over those things that are above and those things that are below Josephus also makes mention of the power that Solomon had over Devils e e e e e e Antiq. lib. 8. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God taught him an art against Demons The belief of either of these stories is at the liberty of the Reader Only from the former we may make this observation that a power of delivering over to Satan was even in the Jews opinion divine and miraculous We acknowledg this to have been in the Apostles and in the Apostles only and I know no where if not in the words we are now treating of from whence otherwise the original of this power and authority can be deriv'd III. It seems further that at this very time was granted to the Apostles a commission to confer the Holy Spirit on those whom they found qualify'd and that in these words Receive ye the Holy Ghost i. e. Receive ye it to distribute it to others For although it cannot be deny'd but that they receiv'd the Holy Ghost for other reasons also and to other ends of which we have already discours'd yet is not this great end to be excluded which seem'd the highest and noblest endowment of all viz. that Christ breathing upon them inspir'd them with the Holy
〈◊〉 declare that he understood all these things from Heaven and from above We have taken it in this last sense in our notes upon that place as being beyond all controversie that he was divinely inspir'd and the Spirit from above govern'd his pen while he was writing those things But whether it might not mean according to the second sense for the first we wholly disallow viz. that St. Luke was amongst those who adhered to our Saviour Christ from his very first preaching of the Gospel I leave it to the enquiry of the Reader to determine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of all that Iesus began to do c. I am sensible that in the common dialect to begin to do and to do is one and the same thing But I suppose the phrase in this place is to be taken relatively q. d. In the former treatise I discours'd of all those things which Jesus himself began to do and to teach In this I am to give a relation of those things which were continu'd by his Apostles after him VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the Holy Ghost EXpositors place these words differently The Syriack one of the Arabick Copies Beza and the Italian place them next after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he had chosen that the sense according to them is after that he had given Commandment to the Apostles whom he had chosen through the Holy Ghost But the other Arabick as also the Vulgar the French and English translations retain the same order of the words as we find them in the Greek Text most rightly rendring it after that he through the Holy Ghost had given commandment Which also of old had been done by God to the Prophets dictating to them by the inspiration of his Holy Spirit what they should Teach and Preach The Apostles had indeed cast out Devils and heal'd diseases through the Spirit but it is a question whether they had as yet taught any thing but what they had heard verbatim from the mouth of their great Master He had given them a promise that they should bind and loose the Law of Moses he had told them that there were several things yet behind that must be revealed to them which as yet they could not bear concerning which they should be further instructed by the inspiration of the Spirit When therefore he had risen and breath'd in their face saying receive ye the Holy Ghost from that time they were endu'd with the Spirit as the Prophets of old who dictated to them what they should preach what they should require and what they should ordain And now nothing was wanting but the gift of Tongues that what was dictated to them they might declare and make known to all men in their own Languages VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being seen of them forty days a a a a a a Sanhedr fol. 43. 1. IT is a tradition On the evening of the Passover they hang'd Jesus And a cryer went before him for forty days saying Behold the man condemn'd to be stoned because by the help of Magick he hath deceiv'd and drawn away Israel into an Apostasie Who ever hath any thing to alledge in testimony of his innocency let him come forth and bear witness But they found none that would be a witness in his behalf But he himself O thou Tongue fit to be cut out gives a sufficient testimony of his own innocence having for the space of forty days conversed amongst men after his Resurrection from death under the power of which he could not be kept by reason of his innocence b b b b b b Ibid. fol. 99. 1 It is a tradition R. Eliezer saith The days of the Messiah are forty years according as it is said Forty years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I be grieved with this generation The Gloss is Because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future tense it is a sign the Prophesie is concerning the time to come It is ingenuously done however of these Jews that they parallel that faithless generation that were in the days of the Messiah with that perverse and rebellious generation that had been in the wilderness For they will both of them prove a lothing and offence to God for the space of forty years And as those forty years in the wilderness were numbered according to the forty days in which the Land had been searching Numb XIV 34. So also may those forty years of the Messiah be numbered according to the forty days wherein he was conversant amongst mankind after his Resurrection from â—he dead But you must compute warily lest you stumble at the threshold about the year of Tiberius wherein Christ rose again or at the close about the year of Vespasian wherein Jerusalem was taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus c c c c c c De ex id lib. 6. cap 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem was taken in the second year of Vespasian's reign When indeed according to the Fasti Consulares it was taken in his first year but his second year from the time wherein he had been declared Emperor by the Army He is saluted Emperor by the Army in Egypt at the very Calends of July and the fifth of the Ides of July in Judaea So that his first year from the time of his being declared Emperor was compleat on the Calends of July the year following but indeed it was but half his first year according to the computation of the Fasti Now Jerusalem was sackt on the eighth of September following VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being assembled together with them commanded them c. WE will make some enquiry both as to the place and time wherein these things were spoken and doâ—e I. We derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Congregation So the Lexicons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly d d d d d d Herodot Polymn cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou shalt give notice to the Persians to gather their forces together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus having gathered together his fathers flocks and herds of Goats and Sheep and Oxen sacrificed them c. e e e e e e Id. Clio cap. 126. II. Our Saviour after his Resurrection never appeared amongst his Disciples but by surprize and unexpectedly excepting that one time in the Mountain of Galilee where he had appointed to meet with them Matth. XXVIII 16. So that I would refer these words therefore to that passage in Saint Matthew so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify his meeting with them in the Mountain of Galilee according to the appointment he had made Nor do those words hinder that it is said he commanded them that they should not depart from Jerusalem c. as if
But read and read again the whole story Act. XIX and there is not a syllable of any wrong that Paul at that time endured in his person VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fool. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would the Talmudists say Sot mad man g g g g g g Gloss. In Taanith fol. 1â— 1. Rabban Jochanan ben Zaccai answered the Baithuseans denying also the Resurrection of the dead and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools whence did this happen to you c. VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it is written c. OF the former no doubt is made for it is written Gen. XI 7. But where is the latter Throughout the whole sacred book thence the Jews speak so many things and so great of the Spirit of Messias and of Messias quickning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam was made a quickning Spirit Job XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that my Redeemer liveth and that he shall stand in the latter day upon the earth Job seems to me in this place in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam Of the former Adam it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dust thou art and to dust thou shalt return And I know saith Job that my Redeemer liveth and he shall arise from the dust another or a latter and I shall see the Lord made of the same flesh that I am of c. Intimating the Incarnation of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit The Spirit of the Lord moved upon the face of the waters Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of King Messias So the Jews speak very frequently And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias shall quicken those that dwell in the dust It cannot be past over without Observation by what authority Paul applies those words of Psal. XCII Thou Lord in the beginning hast founded the earth c. to the Messias Heb. I. 10. to prove his Deity and dignity But thou art deceived O Paul would a Hebrew say These words are to be applied to God the Father not to the Messias The Apostle hath what to reply from the very confession of the Jewish Nation You acknowledge that Spirit which was present at and president over the Creation was the Spirit of the Messias It ought not also be past by without observation that Adam receiving from him the promise of Christ and believing it named his wife Chava that is Life So the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam called his wives name Life Gen. III. 20. What Is she called life that brought in death But Adam perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam exhibited to him in the Promise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit and had brought in a better life of the Soul and at length should bring in a better of the body Hence is that Joh. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second man is the Lord. GEn. IV. 1. Eve conceived and brought forth Cain and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed or obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man the Lord that is That the Lord himself should become man For let me so turn it depending upon these reasons I. That this Interpretation is without any manner of wresting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea it is according to its most proper signification and use II. That without doubt Eve had respect to the promise of Christ when she named her son as Adam had respect to the promise in the denomination of Eve VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O death where is thy c. HOs XIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is thy revenge O Death And thus speaks Aben Ezra There are some which invert the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where And very truly as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. Where is thy King Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not I will be thy King but Where is thy King So that the Greek Interpreters and the Apostle after them translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where properly and truly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet is rendred by the Targumist and the Rabbins to signifie A Word but some as Kimchi acknowledges understand it to signifie The Plague and that upon good ground because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction is joyned with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plague are joyned together Psal XCI Where see the Targum and R. Solomon and compare the Greek Interpreters with them CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now concerning the Collection for the Saints UNLESS I am much deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jerusalem Writers denotes in the like sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collection for the wise men They have this story a a a a a a Hoâ—aioth fol. 48. 1. R. Eliezer R. Josua and R. Akiba went up to Chelath of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Employed in the Collection for the wise Men. One Abba Judah was there who performed the Law with a good Eye Being now reduced to poverty when he saw the Rabbins he was dejected He went home with a sad countenance His wife said to him Why doth thy countenance languish He answered The Rabbins are come and I know not what to do She said to him You have one field left Go and sell half of it and give to them Which he did And when they were departed he went to plow in the half of his field and found a great treasure c. I produce this the more willingly that it may be observed that collections were made among the Jews in forrain Nations for the poor Rabbins dwelling in Judea in the same manner as they were made among Christians in forrain Nations for the poor Jews converted to Christianity in Judea VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first of the Sabbath would the Talmudists say I. That day was every where celebrated for the Christian Sabbath and which is not to be past over without observing as far as appears from Scripture there is no where any dispute of that matter There was controversie concerning circumcision and other points of the Jewish Religion whether they were to be retained or not retained but no where as we read concerning the changing of the Sabbath There were indeed some Jews converted to the Gospel who as in some other things they retained a smatch of their old Judaism so they did in the observation of days Rom. XIV 5. Gal. IV. 10. but yet not rejecting or neglecting the
find almost in all the Epistles of the Apostles more especially in the second Epistle of S. Peter and in this Epistle of S. Jude throughout These are they that the Text saith were spots certain deceivers crept in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 4. men that took on them to have the Spirit but were sensual not having the Spirit vers 19. and filthy dreamers vers 8. These were the Spots What these Feasts of Charity were is some scruple The more general opinion is that they were Solemn Meals which every Congregation had and eat at together at receiving the Sacrament some think instantly before some after And the groundwork of this opinion is that I Cor. XI 21. In eating every one taketh before other his own supper Thereupon Beza without any sticking At those Feasts saith he which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received the Sacrament as is plain out of I Cor. XI Whereas such Feasts as these Suppers were as far from the Apostles meaning as the Apostle is far from commending or approving them For you may observe that he doth not only nor so much condemn the misdemeanors at those suppers as he doth the suppers themselves as a misdemeanor For 1. He tells plainly that by them they vilified the Church or the place of their publick meeting 2. That they shamed the poor who could not bring in so good commons and victuals And 3. That if they were so hungry they should eat everyone at home There are such dreadful and terrible glosses made of the unworthy eating and drinking at these Feasts here mentioned that many Christians now a days are terrified from partaking of the Lords Supper for fear lest they fall under this unworthy eating and drinking and the Judgment consequent upon it Whereas I know you will think it strange if I say it yet I fear not to say it that I believe there is not a Christian now in the World that receives the Sacrament unworthily in that sence the Apostle speaks of unworthy receiving there Mistake me not I say in that sence that the Apostle speaks of there For whereas all Churches consisted then of Jews and Gentiles and this of Corinth particularly as appears in the story of its first planting Acts XVIII and hence were their divisions this was the cause of their other divisions I Chap. I. 12. The Gentile party saying I am of Paul c. The Jewish party even in all Churches in this Church undoubtedly hankered too much after their old Judaism this old leaven that the Apostle gives them caution against Chap. V. 8. Two smacks of Judaism you find them tainted with which the Apostle hints in that XI Chap. before he speaks of their misreceiving of the Sacrament The first was that the men would not pray but with their faces covered Which was a meer Judaizing superstition And the other that they wore long hair as it appears by his so smartly reproving the thing which relished of the rite of Nazarites a meer Judaick custom Upon that very account did Absalom wear his long hair which some think he did of pride because that kind of pride is grown into fashion among us But he did it as being or pretending to be under a Nazarites vow II Sam. XV. 8. And as they thus Judaized in those two things and I might shew their speaking with strange Tongues c. had a smatch of Judaism also So did they Judaize about the Sacrament It was a common and generally received opinion among the Jewish Nation That Messiah when he came should no whit alter much less abolish any of their Mosaick Ordinances but should inhance them to a greater glory That he should make their Sacrifices Purifications Sabbaths Festivals and all other usances far more resplendent and glorious than ever they had been According to this opinion did these Jewish Christians of Corinth understand and conceive concerning the Sacrament They observed not that it was a Remembrance of Christs death which the Apostle minds them to observe vers 26. nor did they discern the Lords body at all in it as the Apostle lasheth them for not doing vers 29. But they reputed it only as a farther inhancement of their delivery out of Egypt and that Christ had only ordained it as a further addition to this Passover and to that Memorial Hence those Procoenia were in imitation of the Passover-suppers Judaizing in them and in their opinion and receiving of the Sacrament Which were as far from being any ground for these Feasts of Charity in that sence that they are commonly interpreted in as Judaism from Christianity Error from Truth as a thing odious and to be abhorr'd in Christianity from a thing laudable and of divine approval If therefore I may have liberty to dissent from an opinion so generally received I should say these Feasts of Love were the Entertainment of strangers It was a constant custom among the Jews that at every Synagogue a place and persons were appointed for the reception of strangers as appears by their own Writings That this custom was translated into Christian Congregations may be concluded partly by the necessity of such a thing at that time when the Apostles and Disciples went abroad to preach without mony or provision of their own and could not have subsisted without such entertainments and partly because we read of Gaius Rom. XVI 23. and Phaebe vers 1. and women that washed strangers feet So did these false Teachers walk abroad and came as strangers for they crept in unawars vers 4. taking on them to be true and so the Churches entertained them in such entertainments in those Feasts of Charity at the common charge looking on them as true Ministers and Disciples but they proved Spots and Rocks for so the Greek word signifies in those entertainments Spots that shamed the company they conversed with and soiled them with the filth of Errors and false Doctrines and Rocks at which multitudes of Souls dashed splitted and shipwracked Faith and their Salvation I am not ignorant of the variety of Reading and Interpretation of these words as much as in most places but I shall not insist upon that for it would be but expence of time since both Antiquity embraceth the Reading as we do and an easie discovery might be made by what mistakes other Readings and Interpretations took place In the words there are three parts I. The Persons in the first word These II. One particular act of theirs hinted in the last words they crept into their Feasts of Charity III. What and how they proved there they were Spots or Rocks and did mischief I might take up words by way of Descant upon the present occasion and tell you what are Spots in the Feasts and Entertainments Riot and Drunkenness obscene and filthy Communication Quarrelling and Contention Uncharitableness and Forgetting of the Poor these and other things are Spots But I keep close to the Apostles meaning and consider the persons he speaks of
Adam was the light that all holy men from Adam forward looked after and walked by And that light shone in the darkness of mans now sinful and undone condition That light shone in the darkness before the Law when their was no light of a Law but what was written in the heart of man That light shone in the darkness of the Types and Figures that were in the Law when the Law was given And that light shone in the darkness and obscurities of the cloudy Prophesies of the Prophets And at last it shone out fully without any darkness at his coming in the Gospel and that at verse the ninth was the true light that inlightneth every man that came into the world that inlightneth the Gentiles even all the World So that all along even from the first day of Adam under the various administrations in which it pleased God to carry on this Light this was the life and light of men None but Christ none but Christ. They that went before him before the Law and under the Law and they that come after under the Gospel crying Hosanna to him expecting and finding Salvation from him III. And this leads me to the third thing we are to speak of viz. Christs entertaining all his that thus under these several Administrations believed in him in his Fathers house in Salvation and Eternity I at the last he did so will the Romanist say but first by your leave were all the believers before Christ came entertained in Limbo Truly very course entertainment when the good men had served God all the day and at night should have received their wages there was yet none for them but they must to Limbo and wait yet it may be two or three thousand years and then they shall be paid Poor Abel served his Master faithfully and truly all his time dies in his Masters service and for his Masters sake and when he comes to expect his reward in Heaven no Abel thou must to Limbo and there stay till Christ come and fetch thee out about three thousand five hundred years after thou comest thither Very hard payment And a strange business that Abraham whilst he lived should converse with God as a friend and walk and talk with him and entertain God at his Table and when he is dead he is become a mere stranger to God thrust into a hole in Limbo where no light of God no communion with him at all but God and Abraham are now mere strangers Such mad absurdities doth the limiting of the Spirit and operation of Christ to the bodily presence of Christ produce and bring into the World Such is the Doctrine of Transubstantiation and such this of Limbo Transubstantiation that maintains that there is no receiving Christ virtually in the Sacrament unless we receive him bodily his very flesh and blood And this of Limbo that none went to Heaven till Christ went in his real presence to Limbo after his Death to fetch them thence and bring them to Glory I had thought Abraham had been in glory before For when Christ before his death doth propose that parable of Abraham in joys and Lazarus in his bosom certainly he is proposed not as being in Limbo but in Heaven And when Moses appears to Christ in Glory Luke IX 31. do you think he came out of Limbo in that glory But what need I trouble you with the confutation of such absurdities If it be the Spirit and Power of Christ that operates for mans Salvation and not his bodily presence if it be the fruit and effect of Faith to unite to Christ and to bring into the enjoyment of all the benefits of Christ grace and glory and if all the holy ones under those various administrations before the Law under the Law and under the Gospel had such faith in Christ what doubt can be made of their Salvation when they died and that they were received and entertained by Christ in the Mansions of his Fathers house The last word You in the Text I suppose is that where the Emphasis especially lies I go to prepare a place for you as I have prepared place for others before you for Enoch Abraham c. before the Law for Moses Aaron Joshua David c. under the Law I am now going also to prepare a place for you and there is place for you that are come under an administration clean different from all theirs For in my Fathers house are many mansions Being then to speak of Christs entertaining all his in Heaven let me begin my discourse with sursum Corda Christians lift up your hearts that that you have to look after is above It is the Voice of my beloved I am going to prepare for you in my Fathers house O my soul look not after any lower preparation The husks and draff of this World is not the provision that Christ makes for his And why should I feed upon Onyions and Garlick when if I will seek after it there is Manna enough for me the food of Angels I am going to prepare a place for you in my Fathers house is a word that might make a Soul never to be quiet till it come there and that might make it to scorn and slight all this trash here below in reaching out and breathing after the provisions that are there Lift up your heads and hearts ye afflicted and dejected and despised servants of the Lord Jesus though your bread here be bread of affliction and you mingle your drink with weeping though ye walk in hunger and poverty under derision and persecution and trouble though oppressed afflicted tormented yet here is enough to make amends in the end for all I go to prepare for you Be content with your dinner of bitter herbs and sower sauce apud superos coenaturi there is a supper provided for you in eternal mansions What entertainment Jew and Millenary look for in Christs personal reign upon Earth let them enjoy when they can meet with it but if you be risen with Christ seek those things that are above where Christ sitteth at the right hand of God preparing for you Let us begin at the lowest step of Jacobs ladder and climb up gradatim to the top of it where it is lodged in Heaven First This World is not a place for Christs entertaining of His as it proved but a course Entertainment of Christ when he was here My Kingdom saith he is not of this World nor indeed can it be let Jew and Millenary conceit what they please For observe that passage in III. Gen. 17. where as soon as Adam is fallen the Earth is cursed Cursed be the ground for thy sake in sorrow shalt thou eat of it Did I say as soon as he was fallen the Earth is cursed I should rather say as soon as Christ is promised the Earth is cursed for there is as proper a connexion between those two as between his fall and that curse Christ is promised and the Earth is
them Have you not sinned wilfully since you receiv'd the knowledge of the Gospel in your private deportment Or go to the great ones or to them in power dignity and estate and ask them have you not sinned wilfully since you receiv'd the knowledge of the truth in your publick imployment I cannot say what every one or any one may answer but I am sure the fairest way and upon the justest reason for every one to answer were as t is Job VII 20. I have sinned what shall I do to thee O preserver of men I have sinned wilfully what shall I do to thee O thou giver of the Gospel The word the Apostle useth here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the best and nearest propriety signifies willingly and so it shreds a lapful of gourds the more into the pot of pottage to make it the more bitter For though some conscience may contend to secure it self against the accusation of sinning wilfully yet who can say but he hath sinned willingly since he received the knowledge of the Gospel and that many a time over The allay shall I say or the smartness of this word is best to be judged by the contrary word which the Greek Interpreters used in the case of Moses we have alledged What he speaks of sinning ignorantly they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning unwillingly and so they oppose unwilling sinning and pâ—esumptuous sinning one against the other And answerably the Apostle using the word but doth most directly oppose unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth most directly oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth plainly that he takes it in the same direct opposition namely to signifie sinning wilfully or presumptuously But what is this particular sin that he doth intend What is that sinning wilfully with him that with our Apostle is a sin unto death Guess it by the story of those times which shews it plain enough that I may not spend more time than is needful about the discovery of it Our Saviour in the end of his parable of the unclean spirit cast out of a man and walking in dry places and because he could find no rest there returning to the place whence he came out with seven other spirits worse than himself and dwelling there hath this sad cadence Even so shall it be also to this wicked generation Matth. XII 45. Ah! unhappy generation the Devil cast out and returning again absent a while himself but returning with seven other Devils worse than himself how great how sad an apostasie doth this intimate in the Jewish Nation from the Gospel which had cast out the unclean spirit for a while from among them Such an Apostasie very deadly and general from the Gospel after they had received the knowledge of it and so evidently recorded in the Apostles Epistles that I need not to recite it and so copiously that I should but tire you with citing places Take but these two or three Gal. I. 6. The Apostle intimates that they were removed and soon removed from him that called them into the grace of Christ. II Tim. I. 15. All Asia which once had been all for Paul were now departed from him II Pet. II. 22. It was happened to some according to the Proverb The Dog is returned to his vomit Such instances are numerous But this was not all The cast out Devil did not only return but seven worse Devils returned with him They did not only Apostatise from the Gospel they had professed but became bitter enemies and persecutors of the Gospel from which they Apostatized This cursed root of gall and wormwood did sprout forth into Hell as cursed branches fruits of Sodom direct revolting to their old Judaism or downright falling into Nicolaitisme the one gainsaying liberty of the Gospel the other turning it into Libertinism The one an enemy to the Gospel because of its Spiritualness the other because of its Holiness The Jewish Nation were so doting upon their Ceremonies and formal manner of Religion and Worship that as you find all along the story of those times in the Acts of the Apostles and their Epistles the unbelieving Jews cried down the Gospel and were bitter enemies to it because it cried down their Ceremonies And many and many of those that had believed Apostatized from it upon the same dotage and became as bitter nay if possible more bitter enemies against them than the other The Nicolaitans stumbled at another block interpreting the liberty of the Gospel and they fell into all loosness and uncleanness to eat things sacrificed to Idols and to commit Fornication and they became as horrid enemies to the Gospel as the other because it taught and perswaded a better course These things lie so clear in Scripture to be observed that I should do but a needless work to insist on them Thus whereas that was a happy wonder of Paul Gal. I. 23. That he now preached the Gospel which he once destroied the contrary is an unhappy monster with these men they now destroy the Gospel which they once professed and it is not unlikely what some of them preached Instances of this are little less copious than the other I shall offer you but two the one foretelling that such a thing should be and the other telling that such a thing was come to pass Act. XX. 29 30. This I know that after my departure shall grievous Wolves enter in among you spoiling the flock Also of your own selves shall men arise speaking perverse things c. To which this ecchoes I Joh. II. 18. Little children it is the last time And as ye have heard that Antichrist should come even so now are their many Antichrists whereby we know that it is the last time They went out from us c. They went out from us There is their Apostasie from the Gospel They are Antichrists there is their enmity against it And by the way learn from the Apostle there how to construe the last times which Phrase occurs so frequently viz. for the last times of the Jewish State and City And I must crave leave to understand that passage concerning the man of sin in II Thes. II. of these very persons and of those very times I read the Romish Antichrist in the Revelations in great Letters but truly I can read none but the Jewish Antichrist in this place This then more peculiarly is the sin our Apostle meaneth here and the Apostle Paul in that place of the Epistle to the Hebrews that I cited as might be shewed out of that and this Epistle if it were needful but I suppose that is not much needful since the thing speaks it self and it is so plain that there could not be a more deadly sin and there was not a more horrid sin in those times than such horrid Apostasie and such horrid enmity Every presumptuous sin in the Text was cited in Moses was a sin unto death in the sense that the Jewish Nation understood a
to the wisdom of this World are the great matters and mysteries of the Gospel and of Salvation The Judgment to come that he speaks of in this verse he characters or pictures in divers colours or circumstances I. The object of it He shall judge the World II. The manner He shall judge it in Righteousness III. The time At a day which he hath appointed IV. The agent to be imploied in it The man whom he hath ordained V. And lastly the certainty of it He hath given assurance thereof c. There is some controversie about the translating of that clause He hath given assurance In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction The Vulgar Latin and the Syriack gives one our English and the French another The Vulgar Latine renders it Fidem praebens omnibus Which I should have supposed might freely have been rendred in the sense our English gives Giving assurance to all but that I find some expositions constrain him another way viz. Affording faith to all and the Syrian inclines the same way for it renders Restoring every man to his faith or to faith in him As if the meaning were that God by the Resurrection of Christ did restore the World to faith and believing from that ignorance and infidelity which it lay under before which is a real and a very noble truth but I question whether that be the Apostles meaning in this place For he is shewing That God had appointed an universal Judgment and hath ordained Christ to be Judge and for proof and confirmation of both especially of the latter he saith as our English well renders he hath given assurance and as the French he hath given certainty in that he hath raised and the Greek very clearly bears such a sense And this to be the sense that is intended is yet further clear by observing the argumentation of the Apostle in this place Read the verse before The times of their ignorance God winked at but now commandeth every man to repent Because he hath appointed a day c. Why Was not this day appointed before that time that Christ was risen The Jews will tell you that Heaven and Hell were created before the World then certainly the Judgment that was to deem to Heaven or Hell was appointed before But our Saviour in the sentence that he shall pronounce at that Judgment Matth. XXV Come ye blessed of my Father receive the Kingdom prepared for you c. shews that the appointing of the day of Judgment was of old time long and long ago before Christs Resurrection but the Apostle tells that he had never given such assurance of it before as he did then by raising him that should be Judge The Apostle at this portion of Scripture doth plainly shew three things First He lays down a doctrine Secondly He proves it And thirdly He makes application His doctrine is That God hath appointed a day wherein he will Judge the World in Righteousness His proof From Gods own real vouchment He hath given assurance in that he raised Christ from the dead His application therefore Let all men in every place repent I should deserve a just censure if I should refuse the Apostles method to take another and not tread in the steps of that Logical proceeding that he had printed before Yet I shall decline to insist much upon the confirmation of the doctrine as a particular head by it self since the taking up the second thing the proof of it is the doing the same thing Only I shall call out as the Prophet Esay doth in the place cited who assoon as he had said Thy heart shall meditate terrors presently subjoyns where is the Scribe c. So while our heart is meditating of terrors of the thing we are speaking this day which God hath appointed wherein he will Judge the World c. Where is the Sadducee where the Atheist where the Disputer of this World What say they to this thing I. The Sadducee will tell you That there is no Resurrection neither Angel nor Spirit Act. XXIII 8. And would perswade us that Moses was of the same opinion because he speaks not of any such things in terminis in all his book It is a common received opinion among the Learned that the Sadducees refused all the Books of the Old Testament but only the five Books of Moses If they mean it absolutely I must confess my small reading hath not taught so far as to be satisfied in that But if they mean it with some qualification then I believe the thing is very true In such a qualified sense as to say the rest of the Jews refused the third part of the Bible which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa that is they refused to have it read in the Synagogue The Law and Prophets they read there every Sabbath Act. XIII 15. but admitted not the reading of Job Psalms Solmons books Daniel Lamentations Chronicles Ezra c. not so much out of the undervaluation of those books but because they accounted the other were sufficient So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues on the Sabbath but only the books of Moses I doubt not but you speak very true but that they utterly rejected and made nothing of the rest of that Sacred Volume I am yet to seek for satisfaction And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary but it is not now time and place to enter into such a discourse But you will say If they had them in their closets though not in their Synagogues If they read them though not there If they believed them how could they be ignorant of the resurrection Judgment to come and World to come of which there is so plain declaration in the rest of the Old Testament though not in Moses The answer is easie Because they had this principle that nothing is to be believed as a fundamental Article of Faith but what may be grounded in Moses The very Pharisees themselves did not far differ from them in this principle and I could produce a Pharisee in their own writings saying That if a man believed the Resurrection c. yet believed not that it was taught and grounded in the Law of Moses he should not be Orthodox Now why Moses did so obscurely intimate these great fundamentals in comparison of other parts of the Bible I shall not trouble you with discussing though very acceptable reasons may be given of it We find the Resurrection asserted by our Saviour out of Moses by one argument and we find it asserted by many arguments by the Pharisees against the Saducees in the Jews own Pandect and so we leave the Sadducees to take his answer and confutation there But II. Behold a worse then a Sadducee is here and that is a Christian
it self viz. a blessing from the Spirit of Messias which is the Spirit of God Let us observe these things gradually or in order I. That whereas the Jews expected Messias in his Personal and pompous presence he resolves them that his Presence is by his Spirit and his Victory by his Spirit See that John XVI 7. Nevertheless I tell you the truth it is expedient that I go away from you for if I go not away the Comforter will not come unto you but if I depart I will send him unto you He speaks there in reference to the Jews opinion that called Messias Menahem Comforter and looked for earthly comforts from him No saith he It is expedient for me to go away and my Spirit shall supply comforts unto you To that purpose is that Joh. XX. 17. Touch me not for I am not yet ascended to my Father Greg. Nyssen for Adveniat regnum tuum speaks of Lukes having it Adveniat Spiritus sanctus tuus insted of Thy Kingdom come let thy Holy Spirit come The thing is true though the authority questionable II. For the justifying and evidencing this that his Presence is by his Spirit and so his Rule he sent his Spirit in powerful Demonstrations as you read in the Acts of the Apostles that by the sight of his Spirit men might come to own him Observe that passage Joh. XIV 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father You my Disciples shall do greater things than I do why so For the magnifying of the Spirit Hence that in Mark III. 28 29. He that should speak against the Son should be pardoned but not he that should speak against the Holy Ghost He that shall blaspheme against the Holy Ghost hath never forgiveness Because the Son appeared in meanness and his personal presence was not to be insisted on but the Holy Ghost came in all powerful and convincing Demonstration Hence Ananias and Sapphyra were so severely punisht because their sin was against the Holy Ghost Why hath Satan filled thine heart to lye to the Holy Ghost V. Act. 3. III. The Spirit did by these demonstrations of power assert the Deity and authority of Christ and his own as sent by him and to be his Spirit See Joh. XVI 8 9 10. And when he the Spirit is come he will reprove the World of sin and of righteousness and of judgment Of sin because they believe not on me Of righteousness because I go to my Father and ye see me no more Of judgment because the Prince of this World is judged And by that very thing is shewed Christs Rule and Work in his Church by his Spirit IV. That as the Spirit by these Demonstrations was to assert Jesus so the Apostles at that time baptized only in the Name of Jesus And accordingly the gift of the Spirit was given at Baptism See Act. XIX 2. He said unto them have ye received the Holy Ghost since ye believed Signifying that the receiving of the Holy Ghost followed upon Baptism As the Spirit of God that is the Holy Ghost rested on Christ at his Baptism so the Spirit of Christ that is the Holy Ghost rested on His at their Baptism Not on all Why Because he was come for that end to inable the Disciples to teach and preach and to assert Jesus V. When the Doctrine of Jesus and the Spirit were thus manifested then it was ripe to baptize in the Name of the Father Son and Holy Ghost Each Person had demonstratively approved his Godhead The Father under the Old Testament Hence is the tenor of Christs speech John V. 19 20. The Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise For the Father loveth the Son and sheweth him all things that himself doth and he will shew him greater works than these that ye may marvel The Son hath demonstrated his Godhead by his conversation among us Joh. I. 14. The Word was made flesh and dwelt among us and we beheld his Glory the Glory as of the only begotten of the Father And by his Resurrection Rom. I. 4. Declared to be the Son of God with power by the resurrection from the dead And lastly by pouring down of his Spirit when he was ascended The Holy Ghost demonstrated his Godhead by his powerful actings VI. Turn your minds back to Babel Gen. XI there the Heathen lost the knowledge of the true God Rom. I. 21. c. Because when they knew God they glorified him not as God neither were thankful but became vain in their imagination and their foolish heart was darkned And changed the glory of the uncorruptible God into an image made like to corruptible man c. Thence forward consider what was done in that peculiar people whom God had chosen for revealing the true God Father Son and Holy Ghost And when all those revealings were full than it was ripe to bring that manifestation of God among the Heathen Go and teach all Nations baptizing them c. It is as much as if Christ should have said to his Apostles The Heathens have lost the knowledge of the true God now bring that knowledge among them again and baptize them in the Name of the true God Father Son and Holy Ghost As Baptism was in the Name of Jesus among the Jews where the question was about the true Messias so among the Gentiles where the question was about the true God Baptism was in the Name of Father Son and Holy Ghost Lay Rom. I. 25. to this Text. Who changed the truth of God into a lie and worshipped and served the creature more than the Creator The casting off the Gentiles was because they worshipped the Creature What was their Recovery in the Text Was it to bring the worship of the Creature among them again as the Arian and Socinian gloss No but to bring the knowledge and worship of the Creator among them of the true God and that was Father Son and Holy Ghost I shall not go about to confute those cursed opinions the Lord rebuke them I shall only observe these things upon them First That as they blaspheme the greatest so the plainest truths in the Bible I cannot but wonder at the denial of the Godhead of Christ and though the God-head of the Holy Ghost is not in so plain terms yet it is in as plain Evidences as can be Secondly That they go clean cross to the stream of Scripture The main purpose of that is to extol Christ and the Holy Ghost the main purpose of these to abase them Thirdly Grant them what they would have they set themselves further from Heaven and Hope when the Redeemer and Sanctifier are but Creatures Fourthly Observe here the Spirit of old Antichrist and how it hath descended First The Jews began and
Word The Spirit gave the Scriptures and he useth them for the end why they were given viz. mans Salvation The Spirit unhingeth not the Essential actings of the Soul but works with them Now the acting of the Soul is by reasoning and perswasion The Will chooseth being perswaded by the Understanding and the Understanding is perswaded by the object And so the Spirit does in the work of Grace Gen IX 27. God shall perswade Japhet 2 Cor. V. 11. We perswade men Now this is not done but by the Word The heart is moulded by the Spirit to receive perswasion but by the Word he works perswasion in us Common grace first grace growth of Grace are thus all wrought by the Word I mean Common grace where sanctification is to follow Sometime there is stirring of Conscience in wicked men from horror and affrightments and sometimes from the Law for the glorifying of it but where healing must come the wound is made by the Word and the healing is effected by the Word A man is perswaded and satisfied that he is in an undone condition How is he so perswaded By the Word The Law does it Rom. VII 9. before mentioned A man is perswaded to rest on Christ. The Word doth it Faith comes by hearing That in Joh. VI. 45. will illustrate this It is written in the Prophet And they shall be all taught of God Taught of God who had been taught of the Devil Every man therefore that hath heard and hath learned of the Father cometh unto me Cometh unto me as Teacher And how did they hear and learn from the father but from the Word of the Father Growth of grace also is built up by the Word 1 Pet. II. 2 3. As new born babes desire the sincere milk of the Word that ye may grow thereby What sets man upon obedience and striving against sin longing after God c The Word continually applied Man lives by the Word grows by the Word This is the means that the Spirit useth They that speak of a Light within them that serves for all if they mean Light from the Word let them then own the Word if they mean the Light of nature that never yet lighted man to Heaven That was the true light that lighteth every man that cometh into the World viz. The Gospel that went through the World t is clear that the Evangelist means that there Joh. I. 9. VI. Having the Spirit speaks not perfection in him that hath it It speaks Holiness not Sinlesness Take this in the mouth of two witnesses as holy as any First S. Paul Rom. VII 17. Sin dwelleth in me and 25. vers with the flesh I serve the Law of sin Secondly S. John 1 Ephes. I. 8. If we say we have no sin we deceive our selves and the truth is not in us To them that distinguish not betwixt holiness and perfection but say they are perfect because they think they are holy I say two things 1. They are little seen in their own hearts 2. Little seen in the Scripture and Divinity For the Scripture is abundant to the contrary and Divinity makes the contrary most plain and facil to be understood It is a Paradox Adam had perfection though not the Spirit a Believer hath the Spirit yet not perfection and yet the Believers imperfection is more excellent than Adams perfection I might instance First in the foundation of eithers holiness Adams from his Creation and nature a Believers from the Spirit and grace Secondly In the amissibleness of Adams Adams was liable to losing a Believers not Thirdly In the manner of Acting of which anon I cannot but observe that in Ephes. IV. 24. The new man which after God is created in righteousness and true holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred two ways and both to the present purpose The English well and according to the Hebrew Idiom reads true holiness and so the Apostle seems to compare the holiness of the new man with Adams His was true holiness but this truer and more excellent though imperfect It is rendred also The holiness of truth The Gospel is oft called Truth and if it be so to be rendred here then it means Evangelical holiness not only in opposition to Legal but to Adams Evangelical holiness is the holiness and that that indeed restores the Image of God After God created in righteousness and the holiness of truth Hence is that in 2 Pet. I. 4. That by these ye might be partakers of the Divine Nature Adam was not partaker of Gods holy nature but only of his creation if his holiness were any yet it was mans only but a Believer is partaker of the Spirit when he hath holiness Let me ask this Question and Answer it and that will clear all Why are we justified by perfect justification and righteousness for so we are because it is by the righteousness of Christ which is called the righteousness of God when we are not sanctified by perfect sanctification and holiness though sanctified by the Spirit of Christ I answer First It is needful that Justification be perfect for if we are not justified from every sin it is all one as if we were from none As break one Command and break all so unjustified from one sin and unjustified from all For 1. Such persons are not accepted of God 2. They are liable to condemnation therefore Justification must be perfect But in sanctification t is not so as I shall observe by and by A man may be truly though not perfectly holy Secondly It is Gods will and disposition to glorifie his grace in holiness by its living and acting in and against contrariety As it was Abrahams glory in Rom. IV. 18. Who against hope believed in hope Whether is it greater to be holy in the midst of sinfulness or as Adam to be holy when no sin touched him Which was greater for Lot to be holy in Sodome or in Abrahams house Compare a Believer with Adam Adam had Gods Image the Believer hath Gods Image restored What was Gods Image in Adam It consisted first in the Essence of his Soul and made him spiritual intellectual immortal and secondly in the qualification of his person and made him holy righteous The former is not lost nor extinguished by sin nor could only spoiled and soiled The Devils for all their sin yet are spiritual intellectual immortal substances The latter did embalm and keep fresh the former His holiness kept his spiritualness his intellectual nature in the right temper while he kept it Now to a Believer there is so much holiness as to do the same thing He is spiritual though he be flesh his Holiness makes his intellect right viz. To know God and love him and preserves him to immortality nay goes beyond Adam in operation As namely 1. He knows God in Christ which full revealing of God Adam did not attain to 2. He loves God more excellently than Adam did or could do Adam had no pul-back
Text When the thousand years are expired Satan III. shall be loosed upon which passage and providence we cannot but stand and muse a little to see Barabbas the Vilain and Murtherer let out of prison and at liberty again Can you but wonder at it that such a horrid Vilain as he should not be kept fast when he was caught and laid fast That Satan did break prison and loose himself from his bands I suppose none can imagine that remember that Christ laid him up and Christ was too strong and too watchful to let such a prisoner escape from him whom he had so fast And the very expression in the Text Satan was loosed from his prison hint that he got not loose himself but was loosed by him that had tyed him up And this in some reflection may speak comfort that the Devil whom God hath in a chain is not at his own disposal and liberty but that God restrains or enlarges binds or looses him at his pleasure He reserves him in chains of the darkness of his wrath and displeasure that he shall not finally escape him and he hath him in the chains of his providence and disposal that at his pleasure he curbs and restrains him rage he never so much and be he never so furious But there are two things here that are a just cause of sadness for this one of comfort First That Christ should let him loose when he had him fast seeing with him there is nothing but mischief Had he broke loose it had been another matter but that Christ should loose him it is something the more bitter to think of as it is very well worth the thinking of Let me relate this story for answer to this strangeness When the cruel and bloody Phocas was Emperor of Greece and the Church and Kingdom lay under very much sadness and affliction under so wretched a Ruler a good and holy man in his zeal and devotion made bold to question God why he had set so wicked a Governor over his People And he received this answer That Phocas indeed was as vile and wicked a Ruler as could be set over them but that the sins of the People had deserved that such a Tyrant should be set over them If any one in like zeal and bitterness of Spirit should be so bold as to question Christ Lord Jesus why shouldest thou let Satan loose when thou hadst him fast seeing thou knewest that he being loose would only do mischief and destroy He might very well receive this most true and just answer That it is indeed a very woful thing that Satan should be let loose to go and deceive the Nations and to lead them into blindness and error but the Nations had deserved that they should be so served And let the Apostles be the Lords interpreters 2 Thes. II. 10. Because they received not the love of the truth that they might be saved therefore God sent them strong delusions the great deluder that they might believe a lye God had chained Satan that he should not deceive them in that he had brought in the Gospel among them But Jesurun waxed fat and kicked The World grew wanton with the Gospel and toyed with it They prized it not as they should improved it not as they should slighted the truth embraced error followed their own ways and follies Therefore saith Christ as it is in Esa. LXVI I also will chuse their delusions to give them up to them and because decipi vult hic Populus decipiatur Therefore among them Satan and let them have enough of falshood deceiving and delusion because this people love to have it so Wantoning with the Word of God and dallying with the Gospel of our Lord Jesus Christ is but too justly punished with the loss of it and with removing the Candlestick out of its place if men care not to walk by the light of the candle When men will shut their eyes against the light it is no wonder if God make them dwell in darkness This is one sad business that Satan is thus let loose to deceive but behold a second we cometh after it viz. Secondly That he being thus loosed you never find that he is bound again He had been loose before and was bound but loosed here and for ought we find loosed ever Read the Chapter henceforward and you find no end of his deceiving till you find an end of his being In the Text he is deceiving and his army is mustered and marching against the beloved City and what is the next news vers 9. Fire came down from Heaven and devoured them and vers 10. The Devil that deceived them was cast into a lake of fire and brimstone Ask you how long shall Satan be thus loose and deceive how long shall his army battel against the Camps of the Saints and besiege the beloved City The Apocalyptick here tells you till his army be destroyed by the fire of Gods vengeance from Heaven and till Satan himself be cast into fire and brimstone A passage which I think is very well worth their considering which look for and speak of such golden and glorious times yet to come before the end of the World Fourthly Satan loosed you see falls to his old trade again of deceiving the Nations IV. A right Jail-bird indeed a Theif that delivered out of prison falls to his old course of theiving again and will not leave till the Gallows ended him Would you not think that a thousand years imprisonment should have wrought some change in him and amendment upon him But bray a fool in a mortar and he will come out a fool still Satan is no changling but will be Satan still Who what he is we shall have occasion to speak to more hereafter Fifthly Among the Deceived by him Gog and Magog is particularly named And V. what is meant by them is variously and by some wildly guessed I might make a long Discourse concerning Gog and Magog and tell you 1. That the Jews from Ezek. XXXVIII XXXIX where there is a dreadful Prophesie concerning Gog do hold that such a dreadful enemy shall appear a little before Messias shall appear and that Elias shall come to fight with him and they tell terrible things about the War of Gog framed out of their own fancy 2. That some Christians by Gog and Magog understand the Turk some the Pope some both Not to trouble you with things more immaterial our Apocalyptick alludes to that Gog in Ezekiel he means not the same person with that Gog there mentioned but one of the same temper and qualities with him So he calls the City where our Lord was crucisied Sodom and Egypt Chap. XI 8. because that City was a place of the like wickedness with them Now that Ezekiel by Gog and the Land of Magog means the Kingdom of the Syro-Grecians or Greek-Syrian more especially Antiochus the great Persecutor of the Jews and their Religion might be copiously
him What could be said to the comfort of such a bleeding soul Should a soul wounded with these words of the Apostle cry out as that Prophet in another case My bowels my bowels I am pained at the very heart my liver is cut through as with a javelin to hear that there is no sacrifice for sin that sinneth wilfully after receiving the Knowledge of the Truth and I have sinned so of and so wilfully against that Knowledge and Truth as I have done What plaister What lenitive could be applied to allay the aking smart and torture of so sad a cut As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem Except those days should be shortned no flesh should be saved So if there were no allay to the foreness of such a stroke and case what flesh could but perish But there is some allay and that is this That the Apostle speaks not of that common willing or wilful sinning to which who is not incident at one time or other in one degree or other But of a willing wilful total apostatizing and revolting from the Truth and Gospel once professed and received If you observe in the Epistles of the Apostles and in the story of the New Testament you will find that the very topping up of the wickedness of the Jewish Nation and of their perdition was this that as the unbelieving part of the Nation continued enemies to Christ and his Gospel so those that had believed did by infinite numbers and drovâ—s revolt and apostatize from what they had belived and became if possible worse enemies than the others and drew as many of the believing Gentiles as they could into the same Apostasie and condemnation with themselves I might evidence this by instances heaps upon heaps And hardly any one of the Apostolick Epistles but it is so plain in it that he that runs may read it I shall only give you three passages instead of scores that might be given First Weigh that 1 Joh. II. 18. Little children it is the last time and as ye have heard that Antichrist should come even now there are many Antichrists And who were they vers 17. They went out from us but were not of us Once Professors and following the Apostles now revolting and fallen from them once Disciples and now Apostates and Antichrists Secondly Who can pass that of the Apostle without serious observing 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me A sad Apostasie Ah poor Paul all turned away from thee Where now hast thou any friend Nay rather Ah poor souls ah unhappy souls that turned away from S. Paul and the blessed Gospel that he brought with him Thirdly And that for all How sadly does our Saviour foretel this in the Parable of the Devil cast out of the possessed but comes again with seven other spirits worse than himself and repossesses And observe the cadence at Matth. XII 45. Even so shall it be also with this wicked generation The Application is easie Of such Apostasie it is the Apostle speaks at vers 26. where he calls it wilful sinning after receiving the knowledge of the Truth And of such an Apostate he speaks in this verse when he saith He hath trod underfoot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing Many think that the Apostle speaks here of the sin against the Holy Ghost I am sure he speaks of that sin unto death of which the Apostle John hath mention 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect that the Scribes and Pharisees whom our Saviour layeth under the guilt of sinning against the Holy Ghost never received the knowledge of the Truth and acknowledgment of the Gospel But this wretch that sins this sin unto death had received that knowledge but was apostatized and revolted from it Their Apostasie or falling back from the Truth was into a two fold gulf Some fell to horrible Libertinism to abuse the liberty of the Gospel to eat things sacrificed to Idols and to commit fornication Of which you have intimation in several places of the Epistles and particularly in Revel II. 15. But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again to seek justification by the works of the Law Against this you find the Apostle speaking copiously almost in all the Epistles and particularly S. Paul the pen-man of this Epistle For I make no doubt at all to ascribe it to him sets himself purposely to stay the Hebrews to whom he writes from staggering and falling in such Apostasie And you may observe how in the whole current of his discourse he bends himself to shew that those Mosaick ceremonies and services by which they thought and looked to be justified and saved were but shaddows that did but signifie greater things to come but shaddows that were but for a time and were to fade away The same subject that he is upon at this portion of Scripture he is handling in Chap. VI. 4 5 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth he calls there Being inlightned tasting of the heavenly gift of the good Word of God of the powers of the World to come Sinning wilfully here is falling away there with him and the fate and punishment of such a wretch here is no sacrifice for sin there in few words it is impossible to renew them again to repentance His wickedness in this verse is threefold and his judgment in the verses before threefold also I. He hath trodden under foot the Son of God For as the Apostasie generally was from the grace of the Gospel to seek to be justified by their own works then what need of Christ at all What value is he of to such wretches any more than the mire under their feet As S. Paul Act. XIV was first accounted a God then presently stoned So these wretches used Christ not much unlike First They professed him embraced him looked to be justified and saved by him presently they looked to be justified by the works of the Law and cast away Christ and scornfully trample upon him as a thing altogether useless II. He accounted the blood of the Covenant a thing unholy or a thing common as the Greek word most strictly signifies Not so holy not so valuable as the blood of Goats and Calves For that blood was shed for something but this wretch makes Christs blood shed for nothing And indeed what was his blood shed for if men can justifie and save themselves III. He hath done despite unto the Spirit of grace Or hath reproached despised the Spirit of grace and the grace of the Spirit he is now
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
and understanding but not both alike for I make no question but the Angels were endued with the more knowledge But how was it with them when they fell First they both did quite lose their holiness and righteousness For that was not essential to their being but additional to their perfection And their perfection they lost by their Fall their Essence and being they could not lose Now though they both alike lost and quite lost their Holiness and Righteousness yet their loss of it was not alike For the fallen Angels lost also the capacity the possibility of ever being holy and righteous again fallen man did not so Secondly As to their Knowledge and Understanding they neither of them utterly lost that nor what they retained of that did they retain alike For fallen man lost the greatest and main part of that knowledge wherein he was created but the fallen Angels lost not so much Whatsoever they lost of the knowledge of Spiritual things they lost little of the knowledge of Natural But fallen man lost the knowledge of both But he lost not the capacity of recovery of the better part viz. the knowledge of Spiritual things again Those Hebrew words of Moses Gen. I. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath rendred Let there be lights in the Firmament of Heaven some would have rendred Let there be Light-fats or Light-Vessels viz. to receive and hold that light that had shone the three first days of the Creation before Sun and Moon were made As if the Sun and Moon were not light bodies of themselves but only bodies fitted to hold that light that shone before Our minds now under our Fall God knows are opacous and dark things and we can know nothing as we ought to know But yet our minds are Vessels capable to receive and hold that knowledge and understanding that we have lost And it is not impossible for us to receive and recover that knowledge the loss of which hath undone us As the Schools distinguish between Potentia and Actus so are we here between Capacity and Activity Our natural minds as of themselves are far from knowing spiritual things as we ought to know them but there is a possibility a capability in our minds to know them Any one mind is able to receive and hold all the knowledge that is in the world if God put it there The mind is capable to know things distant things out of sight things invisible all things that are needful to be known and to know them as they ought to be known And if a Sadducee will not believe what he cannot see it is not through any uncapability in his mind wanting in the constitution of his Soul but it is through his own perverting of his mind that he will not labour his mind to discern what he might do It is an old question in the Schools An animae sint aequales Whether all Souls are alike Is the Soul of him that sits upon the throne and of the servant behind the mill alike Are the Souls of the learned Doctors in the chair and of him could never read a letter alike All Souls are mine saith God Ezek. XVIII And all Souls are his alike under divers notions But are all alike in themselves Yes as to the essential constitution of the Soul they are alike The beggars Soul Intellectual Spiritual Immortal as well as the Soul of the Prince or Potentate The Soul of the most unlearned indued with Will with a Conscience I and with capacity of knowing as well as the profoundest Scholar viz. Of knowing those things that are needful for him to know If there be concurrence of those circumstances that may bring that capacity into act You know who they are that cry up so much the light within them Which when IV. they have the made best of they can they can make no more of it than The light of nature which is but a dim light to lead to Heaven May we not distinguish between the light of Morality and the light of Divinity The light of nature is the light of Morality And even a natural unregenerate person hath the light of Morality within him that teacheth him Thou shalt not steal thou shalt not kill nor commit adultery nor be a false witness and Thou shalt do to another as thou wouldest be done to thy self Though too commonly such persons put the light under a bed or under a bushel But can this light teach him the great misteries of salvation Grace Faith Justification Eternity Hell and Heaven Another kind of light is required for this than the dim candle of the light of nature David made the Word of God the light to his feet and the lantern to his paths and the light within him did not serve his turn And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness was because they would not use the Scripture for their guid to lead them better The Sadducees refused the other parts of Scripture besides Moses which would have instructed them better about the Resurrection and the World to come And the Pharisees abused both Moses and the other parts of Scripture by their Glosses and Traditions Whereby they made them speak their own mind and not the mind of God And it is no wonder if they both walked blindly in the dark when they refused the light that should have guided them It is true that there is a capability in the minds of all men to know what they ought V. to know for their salvation but that that capacity should come into act and reality is required more than the more composure of our natural minds For the Apostle tells us That the natural man receiveth not the things of God nor can he discern them because they are spiritually to be discerned The Lamps in the Tabernacle and Temple were to burn continually but the Priest was to dress them morning and evening else they would not burn as they should do The mind or Spirit of man within him as Solomon tells us is the Lords candle But every man is to be a Priest to himself in this regard to dress and snuff and take care of this candle that it may burn bright For you read of a corrupt mind of a fleshly mind of a vain mind and such a candle is like to burn but coursly if there be not constant care to mend it The word Mind or the thing the Mind of man doth signifie and import two things VI. viz. The Understanding and the Bent or Inclination of the Soul The Mind and the Spirit of the mind as the Apostle expresses it Be renewed in the Spirit of your Mind Eph. IV. 23. The mind knows and understands such and such things but the Spirit of the mind may sway clean contrary to what it understands And it is too commonly the cause of mens erring about things of Religion that the bent of their mind is
averse to embrace and receive that that their mind doth or might know In a natural and unregenerate Soul the Will generally sways both Understanding and Conscience But in a good Soul Understanding and Conscience sways the Will it is moved by those wheels but it moves not them You remember that saying of the Apostle they would not receive the love of the truth therefore c. And this is a very common cause of ignorance and error because men will not know and embrace the truth My people love to have it so as God complains in the Prophet There is no ignorance like the ignorance that is wilful and none so blind as he that will not see but will put out his own eyes These Sadducees might have seen better might have known better but they would not know nor see The Pharisees might have taught them better in those poynts about which they erred but they scorned to be taught by them The Word of God would have taught them better if they would have embraced it But they were prejudiced against it and forestalled by their own opinion They had drunk in their error about No resurrection and no Angel nor Spirit from their Teachers and from their Youth and to that they will stick and hear nothing against it As he of old Though I see reason in that thou teachest when one taught the Gospel yet I have been taught and trained up otherways and there I must and will hold And this is all the reason that the most in the Romish Religion can give of their Religion It is the old Religion the Religion in which their Fathers Grandfathers and Ancestors were born bred lived and dyed and by no means must they forsake their Fathers Religion As he in the story that professed that he would go to Hell whether he was told his Ancestors were gone because they were Heathen rather than to go to Heaven alone In enumerating the immediate causes of heresie and error this comes not in the last rank of them that men are and will be wedded to their own opinion and will not be moved from the fancy that they have enclined to and taken up And those words of the Apostle may hint another cause and reason of it 2 Pet. III. 5. For this they are willingly ignorant of And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood The only Inference I shall make from the whole discourse is that we labour to know the truth and to keep it Christians it is not a small promise that our Saviour maketh Joh. VIII 32. Ye shall know the truth and the truth shall make you free There is a wheel within a wheel one promise within another First the truth shall make you free Secondly Ye shall know the truth without which the other promise would little avail them The freedom he speaks of is freedom from sin as he shews in his discourse following and the way the only way to come to attain this freedom is by the knowledge of the truth So great a thing is it to know the truth to embrace the truth and to keep in it And it is not so slight and small a thing as men commonly make of it to take up new opinions either impertinent to the truth or contrary to it By our standing to the truth or falling from it we must stand or fall And as we have stood to it or fallen from it we must be judged at the last day But in the different and various opinions that are abroad in the world how shall I do to pitch upon the right I am unlearned and cannot sist differing opinions with reason and argument as learned men can and therefore how should I do to chuse the right and keep in it An objection that a stander by at Jerusalem that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects The Pharisee says There is a Resurrection of the dead there are Angels and Spirits And the Sadducee denies both How should I that am unlearned know whether side to take and whether opinion to cleave to The first answer I should make not to wade into any Scholastic dispute upon this matter should be Pray earnestly to God for his direction to the God of truth that he would direct you into the way of truth At the Tabernacle and Temple when the Lamps were dressed and mended Incense also was offered at the same time Prayer is to go along with the dressing of the candle of our minds It was Davids constant prayer for himself that God would inlighten his understanding and it was the Apostles prayer for Timothy The Lord give thee understanding in all things It was the Profession once of a very good man and a very learned I ever obtained more knowledge of divine things by prayer than by all my study He took the right way to attain knowledge following the rule prescribed by the Holy Apostle If any man want wisdom let him ask it of God Jam. I. 5. And he had Solomons copy before him Lord give me wisdom And it is not the least cause of the ignorance that is in the world that men do no more pray for understanding How needful is such prayer every Lords day morning but how few do conscientiously make it We think we are wise enough and know enough and that a little ado will help us to stock enough of understanding So did the great wise ones among the Jews They were called the Wise men and they thought they were Wise men And This people that knoweth nâ—t the Law are cursed but they knew it And The people are blind but Are we blind also And yet those Wise men knew not the things of their Peace nor the day of their Visitation Secondly A means and an only means to know truth to avoid error and to judge clearly of the things we ought to know is to get and keep our minds clear from lusts If thine eye be single thy whole body shall be full of light And 2 Pet. III. 1. Stir up your pure minds Such minds are likely to receive the truth in love As the pure in heart shall see God So they shall see the things of God Lusts like coloured glass make men misjudge Heresie seldom proceeds from bare ignorance but from one lust or other A SERMON PREACHED upon JOHN XI 51. This spake be not of himself but being High Priest that year be Prophesied That Iesus should dye for that people AND is Caiphas among the Prophets And is his counsil among the Prophesies He the wickedest man then upon Earth excepting Judas Iscariot and His the wickedest counsil that ever was given since the Serpent counselled Eve to destroy mankind Had not the Spirit of Prophesie by the pen of this our Evangelist made this Interpretation of it who could ever have thought it of such a construction If it may be wished I would the same