Tarry one for another NOT that he allowed those Ante-suppers of the Judaizers and commands the Gentile party of the Church to wait till the Jewish part eat those Suppers but having before wholly condemned those Paschal Ante-suppers he would take away all dividing into parties and that all might resort to the Eucharist together with one accord not separately and in parts and contentions CHAP. XII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calleth Iesus accursed VERY many Jews that were Magicians Exorcists Conjurers wandred up and down who boasted that they were endued with the Holy Ghost taught much and did miracles and yet called our Lord Jesus Anathema But be ye certain saith Apostle that these men neither speak nor act nor are acted by the Spirit of God For no man speaking by the Spirit of God calleth Jesus accursed On the other part also the whole Jewish Nation indeed denyed that the Holy Ghost was given to the Gentiles The Holy Ghost say they dwells not upon any without the land of Israel a a a a a a See R. Sol. in Jon. 1. Hence is that Act. X. 45. The believers that were of the Circumcision were astonished that even upon the Gentiles had been poured out the gift of the Holy Ghost But saith the Apostle when the Gentiles confess Jesus is the Lord they do not this but by the Holy Ghost And so he instructs Christians that they be not deceived by the crafty and magical Spirits of the Jews and in like manner he stops the mouth of the Jews that they should not deny the Holy Spirit to be bestowed upon the Gentile Christians VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word of Wisdom c. WHEN the Apostle in this very Chapter numbers up thrice the gifts of the Spirit perhaps it will not be in vain to make them stand parallel in that very order wherein he recites and ranks them VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Knowledge VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath set some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Prophets VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of Healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that Miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working of miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers kinds of Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpretation of Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers kinds of Tongues VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak with Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpret We will not be so curious as to conclude that all the words that are placed in parallel denote the very same things when Paul himself inverts his own order concerning the Gifts of Healings and of Miracles or Powers vers 9. and 28. and 30. Yet we cannot be so negligent but to observe a little his order that we might fetch something out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Wisdom therefore we attribute to the Apostles because they unfolded in a divine clearness the whole mystery of the most deep Wisdom of God concerning Christ and the Salvation of Man Concerning which our Apostle very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Knowledge we attribute to the Prophets that is The Knowledge of things to come But how do we apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith to Teachers That by Faith in this place is not to be understood justifying Faith is granted as I think by all and that upon good reason when the Apostle treats here only of the extraordinary gifts of the Spirit Nor can I indeed understand it of the Faith of Miracles not of the Faith of doing Miracles because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of Healings are particularly and distinctly reckoned up Nor of the Faith of believing Miracles because the discourse here is of the ways and persons that actively propagated the Gospel not passively that received it By Faith therefore I would understand Fiducia that is a holy boldness confidence and magnanimity wherewith those most holy Preachers of the Gospel were armed so that they could not be terrified by any thing nor by any person See Act. IV. 13. But especially vers 29. 31. And in this sense Faith may very well be attributed to Teachers Miracles and the Gifts of Healings are very easily both distinguished and understood You have them again so distinguished Mark VI. 5. and XVI 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps were they probably who accompanied the Apostles and baptized those that were converted by them and were sent here and there by them to such places to which they being employed in other things could not come as Mark Timothy Titus c. The Talmudists sometimes call the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps are placed in parallel according to the order of the Apostle and do agree indeed excellently well together if you take Prophesie for Preaching which is done very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments also and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits stand parallel and that they denote one and the same thing I scarcely make a doubt But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to me sounds not Governments or a power of ruling but it speaks a deep and profound reach in which sense it occurs in the LXX Interpreters more than once and answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudent counsils Prov. I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interlinear Version reads Intelligens consilia solertia possidebit The Understanding man shall possess wise counsils Aben Ezra saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tahbuloth denotes counsel and thinking See also Kimchi and R. Solomon upon the place And the same LXX Chap. XI 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall What the word means you may easily gather from the Antithesis in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But safety is in in much Counsil And again Chap. XIV 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War is made with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar reads Cum dispositione inter bellum with disposing or setting things in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discerning of Spirits was the Judging between Magical and Diabolical Spirits and their operations
sung at the Passover which were ordinarily used by the Jews for that occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual Songs were other Songs in Scripture besides Davids So you read of the Song of Moses and the Song of the Lamb in XV. Revel 3. 3. Observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. V. The English translates it to your selves i. e. inter vos mutuo among your selves as Beza well and as that in Col. III. explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonishing one another Which speaks it a publick exercise and of communion where all joyned and stirred up one another III. Further examples of this Exercise in the New Testament we might observe in the Revelations That Book speaks of the State of the Christian Church and one great work of it is singing Rev. V. 9. And they sung a new song c. The ordinary practise was to sing the Psalms of David but they sung a new song and that is there set down Thou art worthy to take the Book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood c. So in Rev. XIV 23. And I heard the voice of Harpers harping with their harps And they sung as it were a new song before the throne and before the four beasts and the Elders and no man could learn that song but the hundred and forty and four thousand which were redeemed from the Earth This place speaks according to the acceptation of the Jews how they shall sing when Messiah brings them out of Captivity for there is mention among them of one hundred and forty four thousand of the twelve Tribes And so upon other occasions you find the Church singing as in XV. Chap. 2 3. But that that I shall fix on is that in 1 Cor. XI 5. Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head What is meant by the woman prophesying Not preaching For that is forbidden them in the Chapter wherein the Text is 34. vers Let your women keep silence in the Churches for it is not permitted them to speak c. Nay nor so much as to ask any question which in the Jewish assemblies at their Sermons was ordinary vers 35. And if they will learn any thing let them ask their husbands at home Neither is meant by this prophesying prophesying in the proper sense i. e. foretelling things to come For it is a question whether any woman in Corinth nay in rerum natura now Philips daughters excepted Act. XXI 9. did thus prophesie But it is plain the Apostle speaks of the ordinary Service which whole Congregations joyned in and the praying and prophesying here used is praying and praising or singing Psalms Take the Apostles own gloss in this Chapter vers 15 I will pray with the Spirit and I will pray with the Understanding also I will sing with the Spirit and I will sing with the Understanding also As all the Congregation joyned in prayer with the Minister and said Amen vers 16. So all the Congregation Men and Women joyned with him that had and gave the Psalm and sung with him For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers viz. That it is the work of Angels the Employment of glorified Saints the musick of Heaven c. I confess I want words to express the excellency of this Duty Now to make some Use of what I have said I. If I were in a vulgar or unlearned Congregation I would give rules for singing of Psalms with profit and among divers especially these two 1. To mind what is sung not only that the Heart go along with the Tongue in general but to be carefully observant of what is sung There is variety of matter in most Psalms they pass from one thing to another This we should carefully observe now I pray now I mourn for my sins for the Church of God c. To this I may apply that in vers 15. I will sing with the understanding if the place speaks in reference to a mans own understanding of what he prays or sings but the Apostle there means of singing and praying to be understood by others 2. To apply to our selves the matter we sing as far as it may concern us To bear a part with David not in word and tune but affection This way we must use in hearing or reading the Scripture to bring it home to our own concernment So likewise in this action of singing Thus did they Revel XV. 3. They sung the song of Moses that is they applied Moses song in Exod. XV. unto themselves And this the leisure for meditation gives you opportunity to do At male dum recitas incipit esse tuus He that illy repeats another mans verses makes them ill verses but withal makes them his own But here I will alter the words a little Si bene recitas If you sing right sing Davids Psalms but make them your own Let the skill of composure be His the life of devotion yours II. If I thought there were any here that made scruple of this ordinance I would speak a word or two to them Let me say but two things First There is no plain ground why to refrain from singing but most plain grounds why to sing A thousand times we are bidden Sing never forbidden Sing not So of the holy Sacrament t is commanded in Scripture Do this but never Do it not Secondly Where a Duty is commanded and a scruple ariseth from some circumstance it is safer to go with the Command than from it It is commanded in Psal. XXXIV 3. O magnifie the Lord with me c. The scruple is that some prophane persons sing that set forms are too narrow c. It is warrantable now notwithstanding these scruples to keep up to the Command but not contra not warrantable to omit the Command because of these scruples There is no extinguishing a Duty because of some particular doubts concerning it This rule holds good of the reception of the holy Sacrament III. I might speak by way of incitation to all to make Conscience of this Duty Fail not to joyn with the Congregation in the performance of it stir up your hearts while you are conversant about it Say to your selves as David to his Instruments Awake Lute and Harp I my self will awake right early I will say but this Qui vult cantare in Coelo discat cantare in terris He that will sing in Heaven let him learn that divine exercise on Earth As S. Paul saith of Charity 1 Cor. XIII 8. Charity never faileth but whether there be prophesies they shall fail whether there be Tongues they shall cease whether there be knowledge it shall vanish away But charity only remains and goes to Heaven with us So I say of this Duty Praise only of all the Services we perform to God here goes along with us to Heaven There is no
these learned and great men of the Nation who had gone into the service of Herod the Great and now of his son mentioned before SECTION XXVII LUKE Chap. VI. from Ver. 12. to Ver. 20. MARK Chap. III. from Ver. 13. to the middle of Ver. 19. MATTH Chap. V. Ver. 1. The twelve Apostles chosen LUKE and Mark do methodize and fix the time of the Sermon in the Mount which Matthew hath laid very early in his Gospel because he would first treat of Christs Doctrine and then of his Miracles In a mount neer Capernaum he ordaineth a Ministry for the Church of the Gospel and delivereth the doctrine of the Gospel as Moses at Sinai had done the like for the Law The number of the present Ministers appointed whom he calleth Apostles was twelve agreeable to the twelve Tribes of Israel that as they were the beginning of the Church of the Jews so are these of the Gentiles and to both these numbers of twelve joyned together the number of the four and twenty Elders the representative of the whole Church Rev. 4. 5 c hath relation Rev. 21. 12 14. The Text allotteth these ends of their appointment 1. That they might be with Christ to see his glory Joh. 1. 14. and to be witnesses of all things that he did Acts 10. 39 41. Luk. 24. 48. 2. That he might send them forth to preach 3. To heal diseases and cast out Devils Before they were completed in all their divine endowments they grew on by degrees They were auditors a good while and learning the doctrine of the Gospel that they were to preach before they set upon that work for though Christ chose them now yet it is well towards a twelve month before he sends them abroad a preaching as will appear in the process of the story So that besides the time that they had spent before this their choosing they also spent that in hearing and learning from the mouth of their Master what they were to teach when he should employ them So that even the Apostles themselves at the first setting forth into the Ministry did not preach by the Spirit but what they had learned and gotten by hearing study conference and meditation As the Lord under the Law and from the first founding of that Church did set apart a peculiar order and function of men for the service of the Sanctuary so did he under the Gospel a peculiar order and function for the Ministry of the Gospel and this no more to be usurped upon then that Now as under the Law there were several sorts of men within that function as High-Priests Chief-Priests ordinary Priests and Levites but all paled in with that peculiarity that no other might meddle with their function so likewise at the first rising of the Gospel there were Apostles Evangelists Prophets Pastors Teachers according to the necessity of those present times but all hedged in with a distinctive ministerial calling that none other might nor may break in upon All the Titles and names that Ministers are called by throughout the new Testament are such as denote peculiarity and distinctiveness of order as Wise men and Scribes Mat. 23. 34. Now the Jews knew not nor ever had heard of Wise men and Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the learned of their Nation distinguisht for others by peculiarity of order and ordination And if they understood not Christ in such a sense namely men of a distinct order they understood these Titles Wise men and Scribes in a sense that they had never known nor heard of before Ministers in the new Testament are called Elders Bishops Angels of the Churches Pastors Teachers now all these were Synagogue terms and every one of them denoted peculiarity of order as might be shewed abundantly from their Synagogue antiquities The Jews knew no Elders but men by their order and function distinguisht from other men A Bishop translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan An Angel of the Congregation translates the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shâ—liach isibbor A Pastor translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas And a Teacher translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Reader Now these terms had never been known by any to signifie otherwaies then men of a peculiar function and distinct order SECTION XXVIII MATTH Chap. V. and VI and VII LUKE Chap. VI. from Ver. 20. to the end of the Chapter The Sermon in the Mount THe proof of the order doth not need to be insisted upon Luke doth manifestly assert it It had been foretold by the Prophet All thy children shall be taught of God Isa. 54. 13. which if applied to the Gentiles they had been taught by the Devil his Oracles and Idols If applied to the Jews they indeed had been taught by the Lord in his Prophets but these were but men like themselves but this Prophecy foretells the preaching of Christ who was God himself he teaching and conversing amongst them he then the great teacher of the world Isa. 2. 2. and 51.4 doth from the mount neer Capernaum deliver his Evangelical Law not for the abolishing of the Law and Prophets but for their cleering and fulfilling He first beginneth with pronouncing blessings as the most proper and comfortable tenour of the Gospel and hereby he calls us to remember Gerizim and Ebal Deut. 27. For though Israel be enjoyned there to pronounce both blessings and curses upon those mountains yet are the curses only specified by name and number for the curse came by the Law but he that was to bless was to come which thing taketh place very comfortably and harmoniously here Luke addeth that he also denounced woes as Blessed be the poor Blessed are ye that hunger now c. But wo unto you that are rich Woe unto you that are full c. according to which form the Jews conceive the blessings and curses were pronounced by Israel from those two mountains mentioned Talm. in Sotah per 7. Tosapht ibi per. 8. How did Israel pronounce the blessings and the curses Six tribes went up to the top of mount Gerizim and six to the top of mount Ebal the Priests and the Levites and the Ark stood below in the middest between They turned their faces towards mount Gerizim and began with blessing Blessed is the man that maketh not any graven or molten Image an abomination to the Lord c. And both parties answered and said Amen Then turned they their faces towards mount Ebal and began with cursing Cursed be them an that maketh any graven or molten Image an abomination to the Lord c. and both parties answered Amen And so of the rest 2. He proceedeth laying out of the latitude of the Law according to its full extent and intention and sheweth the wretchedness of their traditional glosses that had made the Law of no effect They understood the Law Thou shalt not kill only of actual murder and that committed by a mans own hand for if
any want of power but it relateth to his will and to the rule by which he went in doing his works such another phrase see Gen 19. 22. When it is said by the same Evangelist He marveled at their unbelief it meaneth not that he marvelled because they had not saving faith but he marvelled because they believed no more then they did SECTION XLIV MATTH Chap. IX Ver. 35 36 37 38. Another perambulation of Galilee MATTHEW himself joyns this portion to the stories in Sect. 42. and the last words of Mark in the Section preceding he went round about the villages teaching are concurrent with the first words in this and so do assert the connexion CHRIST at his former rejection at Nazaret begins to go abroad preaching through their Synagogues as in Sect. 18. and so he doth now and so great multitudes resort unto him that he now resolveth upon sending forth his Disciples to preach abroad also SECTION XLV MATTH Chap. X. all the Chap. And V. 1. of Chap. IX MARK Chap. VI. V. 7 8 9 10 11. LUKE Chap. IX Ver. 1 2 3 4 5 6. The twelve Apostles sent out to preach THe order in Matthew and Mark shews and clears it self The twelve had been ordained for Apostles a great while since and all that while had been with Christ as probationers to see his works and to learn his Doctrine and since their pointing out to be Apostles it is observable how much Christ hath applied himself to Doctrine that they might learn the Gospel of the Kingdom and be stored with what to preach when he should send them forth Hitherto they had been learners and as for the gifts of the Spirit they as yet differed nothing from the rest that followed him but now he gives them power of healing and casting out devils and now is the power of miracles restored So that they cured diseases by the Spirit but they preached not by the Spirit but taught that only which they had learned from the mouth of Christ. He sendeth them out by two and two and so it is like the twelve spies divided themselves when they went to search the Land It may be the Apostles went in these couples that Matthew had reckoned them in What Christ forbiddeth them to take with them for their journey was 1. to inure them to depend upon his protection and not upon their own carefulness And 2. He hereby intimates that they should find such good entertainment in their Ministry that they should find safety and maintenance wheresoever they came Therefore when in Luke 22. 6. Now take purse and scrip c. he thereby would not signifie that his care of them was any whit abated of what it was now but that they should meet with worse times and worse entertainment then they had had now Whereas in Matthew and Luke they are forbidden to take staves in Mark it is said they should take nothing for their journey save a staffe only not staves for weapons or for their defence but a staff for their resting on for their ease in the journey as Gen. 32. 10. They are confined to preach to Israel only though many Gentiles dwelt intermixedly with them in their Cities because the Lord would own the peculiarity of the Nation in the first preaching of the Gospel as he had done all along in the Oeconomy of the Law when they had forfeited their priviledge of being a peculiar people by crucifying him that sent the Gospel amongst them then is the Apostles commission inlarged to go to the Gentiles Matth. 28. SECTION XLVI MARK Chap. VI. from Ver. 14. to Ver. 30. MATTH Chap. XIV from the beginning to Ver. 13. LUKE Chap. IX Ver. 7 8 9. JOHN beheaded his Disciples come into Christ. MARY and Luke do justifie the order for both of them have laid this story next to the story of Christs sending forth his Disciples Matthew when he saith At that time he useth the word in its latitude as it is often used in Scripture not precisely or determinately for the very day or season when a thing wasdone but in the current of time then in being And yet in this expression he seemeth also to have respect to the story that he had related next before though that were some reasonable space of time before this For there he had told that Christ coming into his own Country was slighted and undervalued and they were offended in him yet Herod was amazed at the wonders that he heard of him Here are two times regardable in this Section namely the time of John Baptists death and the time of Herods hearing of the fame of Jesus and the juncture of the stories is very close As the Disciples were preaching up and down according to Christs mission Herod beheaded the Baptist and by their preaching in the name of Jesus the fame of Jesus cometh to Herods hearing and the Disciples again hearing of the murder of John get in to their master So that the story of Johns death is related here in the proper place and time when it did occur And from one passage in John the Evangelist in the next following Section there is the ground of a fair conjecture of the time of his beheading For we shall see in the beginning of the next Section that all the four do speak of Christ departing privately into a desert place Matthew particularly gives the reason namely because he had newly heard by Johns Disciples of the death of their master Now John the Evangelist in giving that story of Christs retiring hath inserted this passage And the Jews Passover was nigh whereby we may conclude that the Baptists death was a little before the time of the Passover And from hence we may take up the whole space of his Ministry and imprisonment He began to Preach and Baptize in the year of Christ 29 at the spring of that year or about Easter Half a year after Jesus is baptized by him about the Feast of Tabernacles Till after the Feast of Tabernacles come twelve month viz. in the Year of Christ 30 he is still abroad baptizing in Bethabara and Aenon About October in that Year he is imprisoned and so lieth in restraint till almost Easter twelve month which was in the Year of Christ 32. And so his story is of three years space the better half of which he preached at liberty and the other half he lay in prison Herod upon the hearing of the fame of Jesus is struck with horror of conscience upon thought of the murder of John and if the leaven of Herod was Sadduceism his horrour makes him deny his Sadducaical principles and to think that John was Risen from the dead SECTION XLVII MATTH Chap. XIV from Ver. 13. to the end of the Chapter JOHN Chap. VI. from beginning of Chap. to V. 22. MARK Chap. VI. from V. 30. to the end of the Chap. LUKE IX from V. 10. to Ver. 18. Five thousand fed miraculously Christ walketh on the Sea ALL the
send not letters by the hand of a Gentile on the eve of the Sabbath nor on the fifth day of the week Nay on the fourth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Schammai bound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel loosed it Ibid. fol. 7. col 4. Women may not look in a Looking glass on the Sabbath but if it were fastned upon a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed the looking into it but the wise men bound it Id. in Jom tobh fol. 60. col 1. R. Jochanan went from Tsipporis to Tiberias he saith Why brought ye to me this Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what I loose he bindeth and what I bind he looseth Maym. in Hhamets umatsah per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes have bound leaven that is they have prohibited it Tanchum fol. 1. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have upon necessity loosed salutation on the Sabbath that is they have permitted it or taught that it was lawful Thousands of instances of this nature might be produced by all which it is clear that the Jews use of the phrase was of their Doctors or learned mens teaching what was lawful and permitted and what unlawful and prohibited Hence is that definition of such mens office and work in Tosaphta ad Jebamoth per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man that Judgeth Judgment maketh unclean and maketh clean bindeth and looseth that is teacheth what is clean and unclean what is permitted and prohibited And Maymony in Sanhedr per. 4. giving the relation of their ordaining of Elders and to what several imployments they were ordained saith thus A wise man that is fit to teach all the Law the Consistory had power to ordain him To Judge but not to teach Bound and loos or power to teach Bound and loos but not a Judge in pecuniary matters or power to both these but not to Judge in matters of mulct c. So that the Ordination of one to that Function which was more properly Ministerial or to teach the people their duty as what was lawful what not what they were to do and what not to do was to such a purpose or in such a tenour as this Take thou power to bind and loose or to teach what is bound and loose for they use both the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this vulgar and only sense of this phrase in the nation the meaning of Christ using it thus to his Disciples is easily understood namely that he first doth instate them in a Ministerial capacity to teach what bound and loose what to be done and what not and this as Ministers and thus all ministers successively to the end of the world But as they were Apostles of that singular and unparelled order as the like never in the Church again he gives them power to bind and loose in a degree above all Ministers that were to follow namely that whereas some part of Moses Law was now to stand in practice and some to be laid aside some things under the Law prohibited were now to be permitted and some things then permitted to be now prohibited he promiseth the Apostles such assistance of his Spirit and giveth them such power that what they allowed to stand in practice should stand and what to fall should fall what they bound in Earth should be bound in Heaven c. SECTION LIII MATTH Chap. XVII from the beginning to Ver. 24. MARK Chap. IX from Ver. 2. to Ver. 33. LUKE IX from V. 28. to Ver. 46. CHRIST Transfigured A Devil cast out of a Child MATTHEW and Mark link this story to the preceding with this link After six days c. which Luke hath uttered About an eight days after which is but the same in sense Six days compleat came between the day that Christ had spoken the words before and the day of his transfiguration So that the day of his Transfiguration was the eight day from the day when Christ said There are some standing here that shall not taste of death till they have seen the Kingdom of God come with power This story of Christs Transfiguration relateth to that prediction concerning the great Prophet Deut 18. 18. I will raise them up a Prophet from among their brethren like unto thee c. And it shall come to pass that whosoever will not hearken to my words which he shall speak in my name I will require it of him A Prophet that is a succession of Prophets till the great Prophet should come who should seal Vision and Prophesie Christ had been sealed for the great Priest at his Baptisme when entring into his Ministry at the same age that the Priests entred into their Office he is attested from Heaven This is my wellbeloved Son in whom I am well pleased He is sealed for the great Prophet here by the like attestation from Heaven with the same words This is my wellbeloved Son in whom I am well pleased but withal it is added Hear him answerable to those words Whosoever will not hearken c. Deut 18. 19. Moses the first Prophet had all his Oracles out of a Cloud and a Cloud of Glory that lead Israel in the Wilderness departed at his death think of that when you see a cloud here overshadowing and a Divine Oracle given out of it at the sealing of the Prophet greater then he Moses was the first Prophet of the Jews and Elias the first Prophet of the Gentiles and they both now appear to attend their Master Christ and the three Disciples were in this mount of his Transfiguration all night for Luke saith It came to pass the next day when they were come down c. ver 37. Compare Christ transfigured and his face shining with the shining of Moses his face and so compare that first Prophet and this great Prophet again together The Disciples that had authority and power given them over all Devils Luke 9. 1. are not able here to cast one out and their Master sheweth a double reason why namely because of their unbelief and because that kind went not out but by Fasting and Prayer Now that their unbelief should be any more then it had been before for they had cast out Devils before this Matth. 6. 13. it might seem strange but that here were some concurrents towards that more then they had met with before now and that we may observe especially in these two things 1. There were divers diseases which in their own nature were but natural diseases which yet the Jews did commonly repute as seizure and possessing by the Devil especially those that distempered the mind or did in more special manner convulse the body and according to this common language and conception of the Nation the language of the Gospel doth speak exceeding frequently Examples of this kind of Dialect among the Jews we might produce divers as that in Maym. in Gerushin
from this first mischief of faction and schisme 1. A member of the Church had married his fathers wife yea as it seemeth 2 Cor. 7. 12. his father yet living which crime by their own Law and Canons deserved death For he that went in to his fathers wife was doubly liable to be stoned both because she was his fathers wife and because she was another mans wife whether he lay with her in his fathers life time or after his death Talm. in Sanhed per. 7. Maym in Issure biah per. 1 2. And yet they in the height of the contestings they had among themselves did not only not take away such a wretch from among them nor mourn for the miscarriage but he had got a party that bolstered him up and abetted him and so while they should have mourned they were puffed up His own party in triumph that they could bear him out against the adverse and the other in rejoycing that in the contrary faction there was befallen such a scandal Or both as taking this Libertinism as a new liberty of the Gospel The Apostle adviseth his giving up to Satan by a power of miracles which was then in being So likewise did he give up Hymeneus and Alexander 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. in the case of Ananias and Saphira to be from that passage of Christ to the Disciples John 20. 22. He breathed on them and said whose sins ye retain they are retained c. and so were the Apostles indued with a miraculous power of a contrary effect or operation They could heal diseases and bestow the Holy Ghost and they could inflict death or diseases and give up to Satan Now though it may be questioned whether any in the Church of Corinth had this power yet when Pauls spirit with the power of the Lord Jesus Christ went along in the action as Chap. 5. 4. there can be no doubt of the effect 2. Their animosities were so great that they not only instigated them to common suits at Law but to suits before the tribunals of the Heathen which as it was contrary to the peace and honour of the doctrine of the Gospel so was it even contrary to their Judaick traditions which required their subjection and appeals only to men of their own blood or of their own Religion The Apostle to rectifie this misdemeanour first calls them to remember that the Saints should judge the world and this he mentioneth as a thing known to them Chap. 6. 2. and it was known to them from Dan. 7. 18 27. And the Kingdom and Dominion and the greatness of the Kingdom shall be given to the people of the Saints of the most High How miserably this is misconstrued by too many of a fifth Monarchy when Saints shall only Rule is to be read in too many miseries that have followed that opinion The Apostles meaning is no more but this Do you not know that there shall be a Christian Magistracy Or that Christians shall be Rulers and Judges in the world and therefore why should you be so fearful or careless to judge in your own matters Observe in what sense he had taken the word Saints in the former verse namely for Christians in the largest sense as set in opposition to the Heathen And he speaks in the tenour of Daniel from whence his words are taken that though the world and Church had been ruled and judged and domineered over by the four Monarchies which were Heathen yet under the Kingdom of Christ under the Gospel they should be ruled and judged by Christian Kings Magistrates and Rulers Secondly He minds them Know ye not that we shall judge Angels ver 3. Observe that he says not as before Know ye not that the Saints shall judge Angels But we By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils Now the Saints that is all Christians that professed the Gospel were not to judge Devils but we saith he that is the Apostles and Preachers of the Gospel who by the power of their Ministry ruined his Oracles Idols delusions and worship c. Therefore he argueth since there is to be a Gospel Magistracy to rule and judge the World and a Gospel Ministry that should judge and destroy the Devils they should not account themselves so utterly uncapable of judging in things of their civil converse as upon every controversie to go to the Bench of the Heathens to the great dishonour of the Gospel And withal adviseth them to set them to judge who were less esteemed in the Church ver 4. Not that he denieth subjection to the Heathen Magistrate which now was over them or incourageth them to the usurpation of his power but that he asserteth the profession of the Gospel capable of judging in such things and by improving of that capacity as far as fell within their line he would have them provide for their own peace and the Gospels credit We observed before that though the Jews were under the Roman power yet they permitted them to live in their own Religion and by their own Laws to maintain their Religion and it may not be impertinent to take up and inlarge that matter a little here As the Jews under the Roman subjection had their great Sanhedrin and their less of three and twenty Judges as appears both in Scripture and in their Records so were not these bare names or civil bodies without a soul but they were inlivened by their juridical executive power in which they were instated of old So that though they were at the disposal of the Roman Power and Religion and Laws and all went to wrack when the Emperour was offended at them as it was in the time of Culigula yet for the most part from the time of the Romans power first coming over them to the time of their own last Rebellion which was their ruine the authority of their Sanhedrins and Judicatories was preserved in a good measure intire and they had administration of justice of their own Magistracy as they injoyed their own Religion And this both within the Land and without yea even after Jerusalem was destroyed as we shall shew in its due place And as it was thus in the free actings of their Sanhedrins so also was it in the actings of their Synagogues both in matters of Religion and of civil interest For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship so were there Rulers or Magistrates in reference to Civil affairs which judged in such matters Every Synagogue had Beth din shel sheloshah a Consistory or Judicatory or what you will call it of three Rulers or Magistrates to whom belonged to judge between party and party in matters of money stealth damage restitution penalties and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital
punishments but they had of corporal namely of scourging to fourty stripes save one Hence it is that Christ foretels his Disciples In the Synagogues you shall be beaten Mark 13. 9. and hence had Paul his five scourgings 2 Cor. 11. 24. So that in every Synagogue there were Elders that ruled in Civil affairs and Elders that laboured in the Word and Doctrine And all things well considered it may not be so monstrous as it seems to some to say it might very well be so in those times in Christian Congregations For since as it might be shewed that Christ and his Apostles in platforming of the model of Christian Churches in those times did keep very close to the platform of the Synagogues and since the Romans in those times made no difference betwixt Jews in Judaism and Jews that were turned Christians nor betwixt those Religions for as yet there was no persecution raised against Christianity why might not Christian Congregations have and exercise that double Function of Ministry and Magistracy in them as well as the Jewish Synagogues And if that much controverted place 1 Tim. 5. 17. should be interpreted according to such a sense it were neither irrational nor improbable Nor to interpret Paul speaking to such a tenour here Only his appointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less esteemed in the Church to be appointed for that work is of some scruple what if it allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Committee of private men Of which there is frequent mention among the Hebrew Doctors See Maymon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 253. col 1. 3. It was the old Jewish garb when they went to pray to hide head and face with a vail to betoken their ashamedness and confusion of face wherewithal they appeared before God And hence is the conjunction of these two words so common in their Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vailed himself and prayed And this for a current rule The wise men and their schollars may not pray unless they be vailed Maymon in Tephillah per. 5. To which let us add that of Sueton. in Vitell. cap. 2. Lucius Vitellius saith he had an excellent faculty in flattering he first set afoot the worshipping of Caius Caesar for a God when returning out of Syria he durst not go to him but with his head vailed and then turning himself about he fell prostrate Again it was the custom of the Jewish women to go vailed or their faces covered whensoever they went into publick A woman saith Maymony may not go into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if she have not a vail on In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 24. And this the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewish Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The garb of modesty Chetubboth per. 7. and Alphes ibid. Where they say that that those women transgress the Jewish Law that go forth unvailed or that spin in the streets or that talk with every man Now in this Church of Corinth the men retained the Jewish custom that they prayed vailed or with their head and face covered but the women transgressed their Jewish Law for they went unvailed and bare faced into the publick Congregation and their reason was as it seemeth by the Apostles discourse because they in regard of their beauty and comly feature needed less to be ashamed before God in his worship then the men The Apostle reproves both and argues that if the man pray vailed who is the Image and glory of God then much more should the woman who is but the glory of the man But he cries down the mans praying vailed as dishonouring his head and exhorts that the woman have power on her head because of the Angels cap. 11. 10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we observed instantly before out of Maymony signified a womans vail doth also signifie power or dominion and accordingly the Apostle speaketh Let the Woman have power on her head But what means he by Because of the Angels I should answer Because of the Devils for these he had called Angels also a few Chapters before viz. Chap. 6. 3. And his words may be construed to this sense that Women should not expose their faces openly in the Congregation lest the Devil make a bait of their beauty and thereby intangle the eyes and hearts of the men who should be then better imployed then gazing and longing after beauty There are that by Angels understood the Ministers and interpret it that Women should be vailed lest the Ministers eyes should be intangled by their faces which exposition if it be admitted it may speak for the admission of that also which we give which provides for the eyes of the whole congregation as well as of the Ministers 4. In the same eleventh Chapter he also blameth their disorder in receiving the Sacrament of the Lords Supper in the height of their heats and contestations Wherein they did not only not discern the Lords body a Symbole and tye of communion but they even transgressed that rule now Christians which those of them that were Jews would not have done in their Judaism It was then a Canon current and binding amongst them that none should eat and drink in their Synagogues and none should sleep Jerus in Megilla fol. 74. col 1. Maym. in Tephillah per. 11. and Gloss. in Maym. in Shabb. 30. But now as they ate and drank the Bread and the Cup in the Sacrament in their Churches and that warrantably so did they also presume unwarrantably to eat their own common Suppers there and that only in defiance one of another the rich to outface the poor and one party another with their good commons some banketing and feasting to the full whilst others sat hungry by and looked on See how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. signifies in the LXX Gen. 43. 34. Cant. 5. 1. Thus did they eat and drink judgement to themselves in the Sacrament whilst they would receive the symbole of communion and yet shew such signs and evidences of disunion at the very instant And the Lord accordingly overtook some of them with evident judgements weakness sickness and death avenging at once upon them the indignity done to his Sacrament and the indignity done to their brethren Much like surfeting Nabals case and end 5. And as the people were thus irregular in this part of worship in their publick assemblies so were their Ministers faulty in others namely about the managing of spiritual gifts there The pretence to the Spirit where indeed it was not hath alwaies been the great usherer in of all errour and delusion And to this the very unbelieving Jews pretended and often backed their pretences with magical impostures and of this the Apostle speaks Chap. 12. 3. No man speaking by the Spirit of God as these men took on them to do can call Jesus accursed as they called him And on the other hand some that had spiritual gifts indeed failed in
henceforth must Vision and Prophesie and Inspiration cease for ever These had been used and imparted all along for the drawing up of the mind of God into writing as also the appearing of Angels had been used for the further and further still revealing of his will and when the full revelation of that was compleated their appearing and revelations to men must be no more So that this Revelation to John was the topping up and finishing of all revelations The Lord had promised that in the last days of Jerusalem he would pour down of his Spirit upon all flesh Act. 2. 17. And Christ promised to his Apostles that he would lead them into all truth John 16. 12 13. To look for therefore the giving of those extraordinary gifts of the Spirit beyond the fall of Jerusalem there is no warrant and there is no need since when the inspired penmen had written all that the Holy Ghost directed to write All truth was written It is not to be denied indeed that those that had these extraordinary gifts before the fall of Jerusalem if they lived after had them after for the promoting of these ends for which they were given but there is neither ground nor reason whereupon to believe that they were restored to the next generation or were or are to be imparted to any generation for ever For as it was in Israel at the first setling of their Church so was it in this case in the first setling of the Gospel The first fathers of the Sanhedrin in the wilderness were indued with Divine gifts such as we are speaking of Numb 11. 25. but when that generation was expired those that were to succeed in that Function and Imployment were such as were qualified for it by education study and parts acquired So was it with this first age of the Gospel and the ages succeeding At the first dispersing of the Gospel it was absolutely needful that the first planters should be furnished with such extraordinary gifts or else it was not possible it should be planted As this may appear by a plain instance Paul comes to a place where the Gospel had never come he stays a month or two and begets a Church and then he is to go his way and to leave them Who now in this Church is fit to be their Minister They being all alike but very children in the Gospel but Paul is directed by the Holy Ghost to lay his hands upon such and such of them and that bestows upon them the gift of Tongues and Prophesying and now they are able to be Ministers and to teach the Congregation But after that generation when the Gospel was setled in all the world and committed to writing and written to be read and studied then was studdy of the Scriptures the way to inable men to unfold the Scriptures and fit them to be Ministers to instruct others and Revelations and Inspirations neither needful nor safe to be looked after nor hopeful to be attained unto And this was the reason why Paul coming but newly out of Ephesus and Crete when he could have ordained and qualified Ministers with abilities by the imposition of his hands would not do it but left Timothy and Titus to Ordain though they could not bestow those gifts because he knew the way that the Lord had appointed Ministers thenceforward to be inabled for the Ministry not by extraordinary infusions of the Spirit but by serious study of the Scriptures not by a miraculous but by an ordinary Ordination And accordingly he gives Timothy himself counsel to study 1 Tim. 4. 13. though he were plentifully indued with these extraordinary indowments 1 Tim. 4. 14. And Paul himself had his Books for study or he had them to no purpose 2 Tim. 4. 13. And indeed it had been the way of God he hath instructed his people by a studious and learned Ministry ever since he gave a written word to instruct them in 1. Who were the standing Ministry of Israel all the time from the giving of the Law to the Captivity into Babel Not Prophets or those inspired men for they were but occasional Teachers and there were often long spaces of time wherein no Prophet appeared but the Priests and Levites that became Learned in the Law by study Deut. 33. 10. Hos. 46. Mal. 2. 7. And for this end as hath been touched they were disposed into forty eight Cities of their own as so many Universities where they studied the Law together and from thence were sent out into the several Synagogues to teach the people and had the Tithes paid them for their maintenance whilest they studied in the Universities and for their preaching in the Synagogues And it may be observed that even they that had the prophetick spirit did not only study the Scriptures themselves Josh. 1. 8. Dan. 9. 1. but sent the people for instruction to the Priests who were students and the standing Ministry Hag. 2. 11. Mal. 2. 7. 2. If you consider the times under the second Temple then it was utterly impossible that the people should be taught but by a studious and learned Ministry for the spirit of Prophesie was departed and the Scriptures were then in an unknown Tongue to all but Students And hence they had an interpreter in every Synagogue to render into the Vulgar what was read in the Law and the Prophets in the Original So that the Spirit of God inspired certain persons whom he pleased to be the revealers of his will till he had imparted and committed to writing what he thought fit to reveal under the Old Testament and when he had compleated that the Holy Ghost departed and such inspirations ceased And when the Gospel was to come in then the Spirit was restored again and bestowed upon several persons for the revealing further of the mind of God and compleating the work he had to do for the setling of the Gospel and penning of the New Testament and that being done these gifts and inspirations cease and may no more be expected then we may expect some other Gospel yet to come PARERGON Concerning the FALL of JERUSALEM AND The Condition of the JEWS in that Land after BEING come so near to the time of the destruction of Jerusalem as that it is but three years and an half and a little more from the time we have concluded with unto it and having so frequent occasion to mention that destruction and vengeance upon that Nation as we have had It may not be amiss to drive so for further as to take a view of such a spectacle not that we go about to write the History of their Wars and ruine which were but to transcribe Josephus who is in every mans hand but to take a brief account of the times thither and of the condition of the Nation in that Land afterward the History of which is not altogether so obvious as the other by both which we may not only see the performance of those threatnings of
signifie a man second or third to the King §. And his brother Philip being Tetrarch c. Herod made Antipas whom he had intended for King but changing his mind he changed his last will Tetrarch of Galilee and Peraea And the Kingdom he bestowed on Archelaus And Gaulonitis and Trachonitus and Batanaea and Paneas he bestowed on Philip who was his own son and own brother to Archelaus to be a Tetrarchy Josep Ant. l. 17. c. 10. §. Of Iturea This Country seemeth to have taken its denomination from Itur one of the sons of Ismael Gen. 25. 15. and it lay * * * * * * Stra. lib. 1◠edging upon Arabia but ‖ ‖ ‖ ‖ ‖ ‖ Plin. lib. 5. cap. 23. reckoned to Syria and upon that reference mentioned by the Evangelist here For he speaketh of these Countries and Tetrarchies because Syria and Judea were but one Province and under one Proconsul And therefore as he nameth the government of Canaan in the two Countries of Judea and Galilee so doth he also the government of Syria under three Ituria Trachonitis and Abilene And this is agreeable to what he had done in Chap. 2. 1. when he spake of the time of our Saviours birth for as he there dateth the Tax that then was by the time of a governor of Syria so doth he now the beginning of the Gospel by the time of the Rulers there as well as in Judea And this was also most sutable to the Roman Records where seeing that Syria and Judea were joyned together into one Province it is not to be doubted but their Governors were named together as members of one body §. And the Region of Trachonitis The name of this Country as it seemeth by Strabo was taken from two mountains or Strab. ubi suprae Plin. l. 5. c. 18. Rocks called Trachones and they very probably so called from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth wearisomness in regard of the irksom and tedious difficulty of passing over them as Strabo instantly after them speaketh of other mountains towards Arabia and Iturea which he titleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hills hard to travel over Josephus supposeth Uz the eldest son of Aram to have been the first Inhabiter of this Country Antiq lib. 1. cap. 7. but whether it were that son of his or no it is not so material to inquire as it is to observe that it was reputed a Country belonging to Aram or within the compass of Syria very theevish in the time of Herod and the Inhabitants living upon the robbery of the Damascens that lay near unto them Joseph Antiq. lib. 15. cap. 13. §. Lysanias He was not a son of Herod as is supposed by some nor an immediate son of Ptolomy Mennaeus neither as is held by others For though Josephus Antiq. lib. 14. cap. 23. and de Bel. lib. cap. 11. telleth that Lysanias succeeded his father Ptolomy Mennaeus yet it cannot be the same man possibly that St. Luke here speaketh of for that Lysanias was slain by the means of Cleopatra a good space of time before our Saviour was born Jos. Antiq. lib. 15. cap. 4. But the Lysanias here mentioned might be the great Grandchild of Mennaeus or some one of that house that bare the same name with Mennaeus his immediate son and successor §. Abilene This Country was so named from the City Abila which Ptolomy lib. 5. cap. 15. hath reckoned for a City of Caelosyria or as some Copies have it of Decapolis and with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abila surnamed from Lysanias see also Pliny lib. 5. cap. 18. This word soundeth so near to the word Havilah Gen. 2. 11. 10. 7. that it may very well be supposed to have descended from it and the name of the place from that son of Chush that planted with his brethren mentioned with him in Arabia and thereabouts Vers. 2. Annas and Caiaphas being the High Priest There could be but one High Priest properly so called at one time and that Caiaphas was he at this time it is most clear both out of Josephus and out of the Scripture Now Annas is said to be High Priest with him because he was the Nasi or head of the Sanhedrin and so represented Moses as Caiaphas did Aaron and he was of the seed of the Priests as well as Caiaphas was An evidence of his being the head of the great Councel is in that when our Saviour was apprehended he was first led to Annas Joh. 18. 13. and by him bound and sent to Caiaphas ver 24. and that Annas is first placed in the Councel Act. 4. 6. We shall have more punctual occasion hereafter to look after this man and then will we see what we can find spoken of him by Josephus §. The Word of the Lord came to John Such was the commission of the Prophets as Jer. 1. 2. Ezek. 6. 1 c. And this proclaimeth John a Prophet as well as they And here had he his warrant for his Ministry and this was the institution of the Sacrament of Baptism Now whether the word of the Lord that came to John and to the Prophets be to be understood of his personal and substantial word as Joh. 1. 1. or of the word of Prophesie suggested to them by the Holy Ghost and whether John had this word imparted to him by vision or dream or rapture or what other way it is not so material to inquire as it is difficult to resolve only this is not impertinent to observe That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord was expired and extinguished long ago in the death of Malachy the last of that race there is now another race of such preachers to be raised again viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For we are to distinguish betwixt having the gift and spirit of Prophesie and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldab and Hannah and divers others both men and women had the spirit of Prophesie upon them but never had warrant to go and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that form under the Old Testament and John and the Apostles under the New had not only the spirit of Prophesie upon them to foretel things to come but they had also the word of the Lord came unto them which gave them commission to be continual preachers and entred them into the function of a constant Ministry As see how the Baptist himself explaineth what is meant by this word of the Lord coming to him Joh. 1. 33. He sent me to baptize §. To John the son of Zacharias in the wilderness The children of the Priests when they came to age were to be installed
〈◊〉 〈◊〉 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
thing and why should not the water here be taken for a visible thing also 3. John Baptist observed this course in his Ministery that he preached Baptism first and then baptized Luke 3. 3. c. And how can we conceive more properly of the Ministery of Christ than in the same divine method It is said afterward in this Chapter that Jesus baptized ver 2â— and did he not preach the doctrine of Baptism before he baptized It cannot be doubted that he did but if he did it not in this expression ye have not the least mention of it in all the Chapter 4. It is not improperly held by divers that the Apostle calls Baptism The washing of regeneration Tit. 3. 5. upon the warrant and style of these words of our Saviour 5. It is true indeed that water in divers places of Scripture is used to signifie the work and operation of the Spirit but then under under the notion of cooling purging or refreshing but to be born of water is a Phrase so different from any of these that the construction of the word water as meaning the Spirit in such places as are applicable to those actions or effects cannot be so proper a construction in reference to this especially when the Spirit is also expresly mentioned with it 6. The question in hand betwixt our Saviour and Nicodemus was about his entrance and introduction into the Kingdom of God or his coming under the days and benefit of Messias his appearing which he was sensible was now come And therefore Calvin mistakes and mis-states the question in this place which made him so resolutely to refuse the general exposition of water for Baptism Nullo modo adducor saith he ut Christum de Baptismo verba facere credam hoc enim esset intempestivum I can by no means be swayed to think that Christ speaketh of Baptism here for that would have been unseasonable And why unseasonable Why he gives this reason Because Christ was exhorting to newness of life But that is not the prime and proper question or theme in hand The matter in hand was about Nicodemus translation into the days of the Messias of which the Nation had so high thoughts that is as he thought into a changed state of happiness and as it was indeed into a changed principling and profession to come under new grounds of Religion and under a new manner of profession different from what he was under before Our Saviour tells him He must not think to slip into the participation of this Kingdom without any more ado than this now the days of the Messias are come I shall have my share of the happiness of them and they will even drop into my mouth but he must be newly molded out of his reliance upon his birth prerogative out of his legal righteousness out of his carnal performances and ceremonious services and by a new birth as it were must be introduced into this new world and condition Now even those that deny that Baptism is spoken of here yet cannot deny that Baptism was the way which Christ had appointed for introduction into this new profession and if the introduction thereunto was the question that was in agitation as indeed it was they can as little deny that Baptism is meant and spoken of here If Nicodemus were an Overseer of the waters of which there was a touch before then Christ speaketh to him from his own element when he speaketh of being born of water and if Christ did any miracles at Bethesday waters at this Passover as he did at the next this speech of new birth by water might have some allusion to the effect of those waters where he that first went in after the Angels moving was born as it were into a new healthy condition Now Christ addeth the mention of the Spirit to water or Baptism to difference Baptism from Pharisaical washings and legal purifications for those were carnal rites the efficacy of which they placed in opere operato but Baptism is of a more spiritual import and the vertue of it did not consist so much in the outward washing as in the inward efficacy of the Spirit as 1 Pet. 3. 21. The Phrase the Kingdom of God did primo intuitu in the first most common and most commonly known signification among the Jews mean and betoken the state and oeconomy of the times under the Messias in opposition to the state and oeconomy in the times that were before as hath been shewed and in this sense did Nicodemus look upon and for the Kingdom of God and accordingly in that sense first doth Christ apply his speech unto him But yet withal our Saviour and the Gospel-acceptation hath raised the expression to a higher and more spiritual signification than the Jews did take it in and that is to betoken the state of Grace and Sanctification in any person under this Oeconomy of the times of Messias or the Gospel And as the word The Church doth not only express the whole Church Visible though it do most commonly express that but also includes withal and speaks the Church invisible or those that are sanctified which most properly are the Church indeed so The Kingdom of Heaven doth not only intend the visible Kingdom of the Messias in the altered state of the oeconomy in his days and under the Gospel though that be the first and most large and common sense of it but also it denoteth the invisible Kingdom of Christ in the heart of his Saints where he reigns by his Grace which is most singularly and especially his Kingdom Our Saviour therefore in these words would drive the signification of the term the Kingdom of God to the head and so he doth also the doctrine of Baptism And as he speaketh of that Kingdom to the utmost extent namely both the external dispensation and the internal operation of Gods way of Salvation under the Messias so likewise doth he of the twofold birth from above which refers to them both namely an Ecclesiastical or new way of admission as a birth from above into that changed oeconomy and administration and that is by Baptism and a spiritual and new way of introduction as a birth from above into that blessed state of Grace and Sanctification and that is by an effectual work of the Spirit He would first inform Nicodemus of the outward way of admission into the Kingdom of Heaven as that signified the changed state of administrations under the Gospel and that saith he is by being born of water But then he would shew both that there was more to be looked after in the Kingdom of Heaven than only an outward change of dispensations and more to be looked after in Baptism than only the external washing and therefore he addeth and of the Spirit He that will enter into the Kingdom of God that is into the state of the Gospel he must be born of water but he that will enter into the Kingdom of God that is
the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap. 1. 15. it is used here in reference to the whole hundred and twenty and to the whole number of believers Chap. 2. 46. Now the reason why the Evangelist doth so often harp upon this string and circumstance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of their conversing together with one accord may be either in respect of the twelve and one hundred and twenty or in respect of all the believers First The Apostles had been exceedingly subject in the lifetime of Christ to quarelsomness and contention about priority and who should be the chiefest as Mark 9. 34. Mark 20. 24. Yea even at the very Table of the Lords last Passover and Supper Luke 22. 24. And therefore it hath its singular weight and significancy and sheweth a peculiar fruit of Christs breathing the Holy Ghost upon them Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation discord or comparisons Secondly The 108 Disciples were in a subordinate or lower form in regard of some particulars to the twelve Apostles and yet was there no heart-burning scorning or envying no disdaining defying or controlling of any one towards another but all their demeanor carried in the unity of the Spirit and the bond of Peace Thirdly If those two places in Chap. 2. 46. 5. 12. be to be applied to the whole multitude of believers of the latter there may be some scruple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth singularly set out the sweet union that the Gospel had made among them though they were of several Countries several conditions and several Sects yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singleness of heart as they did convenire in the tertio of the Gospel so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel as Esa. 11. 6. 60. 18. 65. 25. 66. 42. Zeph. 3. 9. c. and it was an eminent fruit of Christs doctrine Joh. 15. 12. of his prayer Joh. 12. 17. and of his legacy Joh. 14. 27. Vers. 2. Cloven Tongues like as of fire Vers. 3. They began to speak with other Tongues §. Of the gift of Tongues The confusion of Tongues was the casting off of the Heathen Gen. 11. For when they had lost that language in which alone God was spoken of and preached they lost the knowledge of God and Religion utterly and fell to worship the Creature in stead of the Creator Rom. 1. Two thousand two hundred and three years had now passed since that sad and fatal curse upon the world the confusion of Languages and millions of souls had it plunged in Error Idolatry and Confusion And now the Lord in the fulness of time is providing by the gifts of Tongues at Sion to repair the knowledge of himself among those Nations that had lost that Jewel by the confusion of Tongues at Babel The manner of exhibiting this gift was in Tongues of fire that the giving of the Holy Ghost at the initiating of the Christian Church might answer and parallel the giving of the Law at the initiating of the Jewish and so it did both in time and manner that being given at Pentecost and in appearing of fire and so likewise this as was said before Vers. 5. And there were dwelling at Ierusalem Iews c. It was indeed the Feast of Pentecost at this time at Jerusalem but it was not the Feast of Pentecost that drew those Jews from all Nations thither First It was not required by the Law that these Jews that dwelt dispersed in other Nations should appear at Jerusalem at these Feasts Secondly It was not possible they should so do for then must they have done nothing else but go up thither and get home again Thirdly These Jews are said to dwell at Jerusalem and they had taken up their residence and habitation there but those that came up to the Festivals stayed there but a few days and so departed to their own homes The occasion therefore of these mens flocking so unanimously from all the Nations of the world was not the Feast of Pentecost but the general knowledge and expectation of the whole Nation of the Jews that this was the time of Messias his appearing and coming among them This they had learned so fully from the Scriptures of the Old Testament especially from Dan. 9. that both the Gospel and their own writers witness that this was the expectation of the whole Nation that the Messias was now ready to appear In the Scripture these passages assert this matter Luke 2. 26. 38. 3. 15. 19. 11. and Joh. 1. 20 21. In the Hebrews own writings we may find divers that speak to the same matter as that The Son of David shall come about the time when the Romans have reigned over Israel nine months from Mic. 5. 3. that his appearing shall be under the second Temple that it shall be not very long before Jerusalem should be destroyed and many such passages fixing the time of the Messias his coming to the very time that Jesus of Nazaret did appear and approve himself to be the Christ as may be seen in Sanhedrin cap. Helek Galat. lib. 4. Jeronym a Sancta Fide Mornaeus de Veritat Christ. rel And this so clearly and undeniably that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors that assert the time so punctually agreeable to the time of Christs appearing they have found out this damnable and cursed way to suppress that truth as to curse all those that shall be industrious to compute these times for they have this common execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their spirit burst or expire that compute the times And to these assertions of the Jews own Authors concerning this opinion of their Nation we may add also the testimony of Suetonius affirming the very same thing Percrebuerat Oriente toto saith he vetus constans opinio esse in fatis ut eo tempore Judea profecti rerum potirentur In Vespas And so likewise Tacitus Pluribus persuasio inerat antiquis sacerdotum literis contineri eo ipso tempore fore ut valesceret Oriens profectique Judea rerum potirentur Histor. lib. 5. That is An old and constant opinion had grown through the whole East that it was foretold that at that time some coming out of Judea should obtain the rule of things And many were perswaded that it was contained in the old records of the Priests that at that very time the East should prevail and some coming out of Judea should obtain the rule which though the blind Authors apply to Uespasian and Titus their obtaining of the Empire yet there can be no Christian eye but will observe that this opinion that was so prevalent
administred in the Name of the Father and the Holy Ghost also but that he would specially work them up to the acknowledgment of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling but to own Christ for God whom they had crucified and to be initiated into Jesus of Nazaret was the great work that the Apostles went about to work upon them and therefore especially endeavour to enter them into Jesus and to have them baptized in his Name Be baptized and ye shall receive the gift of the Holy Ghost Not that every one that was baptized was presently indued with these extraordinary gifts of Tongues and Prophesie for they were bestowed hence-forward by imposition of the Apostles hands save only when they first fell from Heaven upon the company of Cornelius to compleat that Prophesie which now had its beginning I will pour out my Spirit upon all flesh but Peter inviteth them into Baptism and then should they be capable of those gifts and no doubt they were bestowed upon some of them by the Apostles hands Vers. 42. And in breaking of Bread The Syriack expresly understandeth this of partaking of the Lords Supper for he useth the very Greek word Eucharistia here And so divers take that to be the meaning of this phrase both here and in some places else in the New Testamenâ—â— Yea even they that suppose that it meaneth partaking of their common meals and food yet do they think that they had the Sacrament added to it as our Saviour added it to the Passover And indeed the manner of speech doth signifie both the one and the other both ordinary meals and the receiving of the Sacrament as in Luke 24. 35. He was known of them * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importeth the time here and so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread in breaking of bread here it meaneth a common Supper in the Inn at Emmaus 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ Here it betokeneth the receiving of the Sacrament But it may be conceived to intend the Sacrament the rather and chiefly if not only First Because the phrase of breaking of bread for common eating is very rare both in the Old Testament and Jewish Authors but eating of bread is the expression that speaketh that And secondly because breaking of the bread in the Sacrament is a concomitant that cannot be parted from it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blessed and brake and said this is my body which is broken 1 Cor. 11. 24. Vers. 44. And all that believed were together This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of frequent and of various use in the Septuagint It sometimes betokeneth the meeting of persons in the same company as Josh. 11. 5. Judg. 6. 33. 19. 6 c. so of Beasts Deut. 22. 10. Sometimes their concurring in the same action though not in the same company or place as Psal. 2. 2. 34. 3. 49. 2. 74. 6. 83. 3. c. Sometimes their concurring in the same condition as Psal. 46. 10. 62. 9. Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several companies as Joabs and Abners men though they sat at distance and the pool of Gibeon between them yet are they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 2. 13. And in this sense is the word to be understood in this story For it is past all imagination or conceiving that all those thousands of believers that were now in Jerusalem should keep all of one company and knot and not part asunder for what house would hold them But they kept in several Companies or Congregations according as their Languages Nations or other references did knit them together And this joyning together because it was apart from those that believed not and because it was in the same profession and practise of the duties of Religion therefore it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were in several companies and Congregations And to such a sense doth Rabbi Solomon understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. 25. 5. as indeed it must of necessity be understood not of brethren dwelling in the very same place but of brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are united in inheritance as these believers were now in the Gospel And so is the building of the Jews to be understood Ezra 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in separation from the Samaritans and in joyning in the action though they were of several companies in the building and those companies far distant one from another Neh. 3. per totum 4. 19. Vers. 46. Continuing daily with one accord in the Temple This is not to express that the Temple was their meeting place either for hearing of their Sermons or administring the Sacraments for neither of these would have been indured there as appeareth Chap. 4. 1. but this is to shew that they had not yet shaken off all the Worship of the Temple nor the observance of Moses but resorted thither to the duties of Religion at the hours of prayer as they had done before For many years after this the believing Jews were still tenacious of the Law and reverential of the Temple Acts 21. 20. which they might lawfully be while the Temple stood if their observance of Moses did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell those Rites not nullifying the death of Christ if rightly used ACTS CHAP. III. Vers. 1. Peter and Iohn went up together into the Temple IT may be this was likewise on Pentecost day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie identity of time as it doth 2 Sam. 21. 9. and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story Chap. 2. 15. at nine a clock in the morning was that conversion of 3000 and at three a clock in the afternoon this of 5000. Howsoever whether it were on that day or no certainly it was on some solemn day either a Sabbath or Festival as appeareth by the number that were then preseâ—â— in the Temple when so many of them were converted For ordinarily on the common days of the week the company that was in the Temple was very few besides the Priests and the Stationary men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by the Rabbins which were a number of men chosen to be constantly there to represent the whole Congregation in laying their hands on the heads of the Sacrifices in their behalf This concourse of people on such a solemn day was a fit subject and opportunity for these Apostles to
the Land of Canaun much more might they in forain Countries Samuel a Levite was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph 1 Sam. 1. 1. 9. 5. Now Barnabas had one motive more to sell his Land than other of the common believers had namely those words of our Saviour to those Disciples that were to be Preachers Provide neither silver nor gold c. Matth. 10. 9 10. and this was the ground of Peters answer Silver and gold have I none Chap. 3. 6. ACTS CHAP. V. Vers. 1. But a certain man named Ananias AMong the offerings of others that sold their Lands there ereepeth in the hypocrisie of Ananias and Saphira a couple that at once would have served God and Mammon Vain-glory or Policy or both did here strive with covetousness and distrust or rather to speak truly indeed did conspire They had the formality to sell their Lands as others did but they had not the sincerity to part with the money as others had Their double dealing both in word and deed is fearfully punished with suddain death at this beginning of the Christian Church as Nadab Abihu and the Sabbath-breaker were at the beginning of the Jewish that future times might learn from this to beware dissembling with God and not to dishonour and shame the gifts of the Holy Ghost Vers. 3. To lye to the Holy Ghost or rather to belie the Holy Ghost It was not the sin only barely and simply considered that provoked and procured so fearful a Judgment upon him but the sin as it was circumstantiated and aggravated by some respects For it seemeth that Ananias was not a common or ordinary believer but one of the Ministerial rank and one that had received the gift of the Holy Ghost as well as the rest of the 120. And considerable to this purpose are these two things First That as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas which was a Preacher in the sale of his Lands he cometh to the story of Ananias as a man of the same function and relateth his wretchedness in the sale of his Secondly That though it be said in vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lied to God yet is he said in the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To belie the Holy Ghost By which Phrase it seemeth that he had received the Holy Ghost among the rest that did receive it and yet for all that excellent gift in himself and the excellent gift that he knew in the Apostles he durst by this base dissembling belie and shame the gifts that were in himself and tempt the power of the Holy Ghost that was in Peter And thus was Ananias much like Judas exceedingly qualified and eminently gifted with the gifts of the Spirit but like him undone with covetousness and for it perished by an exemplary end There was none among all the twelve so fit to give sentence upon this fact as Peter as who might hereby shew his own repentance for his lying and perjury in denying his Master and that he was intirely repaired and recovered from it when he durst pass so heavy a doom and judgment upon a lie Vers. 13. And of the rest none durst joyn himself unto them It is some difficulty to resolve who these rest were that durst not knit themselves to the Apostles the matter may be construed so many ways that it is hard to fix which is the right First It is understood by Beza of such as were as yet out of the Church and yet not strangers to the Kingdom of God but such as for fear durst not shew themselves either because of the Jews or because of the judgment afflicted on Ananias Secondly It may be understood of those that were within the Church yet durst not joyn themselves in Consistory or Presbyterial society with the 120 Disciples but kept their distance in regard of judging though they knit with them in communion Or thirdly It may be understood of the 108 Disciples that were appointed by Christ to be Ministers and kept in continual society and consistorial association with the Apostles yet durst not joyn themselves to them in the form or dignity of Apostleship nor durst offer to parallel themselves to that rank yet the people magnified them also And this I take to be the very meaning of the place and that upon these grounds First Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import a residue or the rest of their own company and not the people that were out of the Church for of them it had been more proper to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the skilful in the Greek language will readily judge Secondly The joyning here spoken of in regard of the object to whom is to the Apostles and not to the Church as is apparent by the very Grammatical construction Especially thirdly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 12. being understood not of the Congregation or whole company of believers but of the Apostles as the words immediately before might argue or rather of the whole number of the 120 as it is taken Chap. 2. 1. And so the sense of all redounds to this that besides that terrible and dreadful work that was done by Peter upon Ananias and Sapphira all the other eleven Apostles did great and wondrous miracles among the people and the whole College and Presbytery of the 120 were unanimously in Solomons Porch joyning together in association and advancing the Gospel but the rest of the 120 durst not one of them joyn themselves to the twelve in the peculiar office and dignity of Apostleship properly so called having seen so lately the dreadful judgment that one of the twelve had brought upon Ananias one of their own number and seeing the continual wonders that they did in an extraordinary manner among the people howbeit the people magnified them also they also having the admirable and wondrous gifts of the Spirit upon them Vers. 15. §. Peters shadow Many miracles were wrought by the Apostles hands and many as it seemeth by Peters shadow but the Text hath left it so indifferent that it is hard to determine whether it is to be taken in a good sense or a bad and indeed some that have taken it the better way have made it the worst of all Luke saith only thus They brought forth the sick into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them But it neither telleth who they were that laid them nor a word at all that those were healed that were laid And it may be thought they were unbelieving Jews that laid them as well as otherwise for believers might have brought them to the Apostles or brought the Apostles to them And it may possibly be thought that they laid them there either out of a superstitious
Kingdom of Heaven and so it grew on more and more till Jerusalem was destroyed and then was the perfect day when the Gentiles only were become the Church of Christ and no Church or Commonwealth of Israel to be had at all but they destroyed and ruined Secondly here Peter hath the keys of the Kingdom and unlocked the door for the Gentiles to come in to the Faith and Gospel which till now had been shut and they kept out And Peter only had the keys and none of the Apostles or Disciples but he for though they from hence forward brought in Gentiles dayly into the Kingdom of Heaven by converting them to the Gospel yet it was he that first and only opened the door and the door being once opened was never shut nor never shall be to the end of the world And this was all the priority that Peter had before the other Apostles if it were any priority and how little this concerneth Rome or the Papacy as to be any foundation of it a child may observe 3. Peter here looseth the greatest strictness and what was the straitest bound up of any thing that was in all the policy of Moses and customs of the Jews and that was the difference of clean and unclean in the legal sense And this he looseth on earth and it is loosed in heaven for from heaven had he an immediate warrant to dissolve it And this he doth first declaratively shewing that nothing henceforward is to be called common or unclean and shewing his authority for this doctrine and then practically conforming himself to this doctrine that he taught by going in unto the uncircumcised and eating with them Binding and loosing in our Saviours sense and in the Jews sense from whose use he taketh the phrase is of things and not of persons for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things and not whatsoever persons so that though it be true indeed that Jews and Gentiles are loosed henceforward one to the communion of another yet the proper object of this loosing that is loosed by Peter was that Law or doctrine that tied them up and so concerning the eating of those things that had been prohibited it is true indeed that the Jews were let loose henceforward to the use of them in diet and to eat what they thought good but this loosing was not so properly of the men as the loosing of that prohibition that had bound them before And this could be no way but doctrinally by teaching that Christian liberty that was given by the Gospel Now though Peter only and none but he had the keys of the Kingdom of Heaven yet had all the Apostles the power of binding and loosing as well as he and so have all the Ministers of the Gospel as well as they and all in the same sense namely doctrinally to teach what is bound and loose or lawful and unlawful but not in the same kind for the Apostles having the constant and unerring assistance of the Holy Ghost did nullifie by their doctrine some part of Moses Law as to the use of it as Circumcision Sacrifices Purifyings and other legal Rites which could not have been done by men that had not had such a spirit for there must be the same spirit of Prophecy to abrogate a Law which had set it in force This matter therefore of Cornelius his calling in as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration as in which are includâ—â— and involved so many things of note as have been mentioned and divers others that might be added thereunto and in the consideration of the matter the time of it is not to be neglected which to the serious and considerate Reader and weigher of things in the ballance of Judgment will appear to be in this year in which we have laid it especially that being concluded upon which before we proved undeniable that the Famine was in the second year of Claudius And this time is the rather to be looked upon because that some do foolishly misconstrue a clause in Daniel 9. 27. by missing of the right time of this occurence of Cornelius For looking no further into the text than in our English translation which there hath not spoken the mind of the Original they conceive that Christ dyed in the midst of the last seven years of the seventy sevens namely when three years and an half of the seven were gone and that at the end of the other three and an half Cornelius was converted and so they will make those seventies to end in that his conversion and not in Christs death which were scarcely worth answering though we had time and season to do it seeing it riseth from a mistake in the Text and sets in a mistake of the time Vers. 30. Four days ago I was fasting c. The Greek hath it From the fourth day until this hour I was or have been fasting by which it seemeth that Cornelius had now been fasting four days together as Paul was three days at his conversion Chap. 9. 9. But it is not much material whether we understand it so or as it is commonly understood of his fasting four days since till such an hour of that day as it was now of this day when he is speaking to Peter unless we will make any thing of it that the Jews espcially upon their solemn days used to taste nothing till noon and Cornelius herein follows there custome and that it was about noon when Peter comes to Cornelius as it was about noon when Cornelius messengers came to Peter And so the distance betwixt Caesarea Joppa to be a days journey and an half Vers. 36. The Word which God sent Beza supposeth that this verse ought to be referred and joyned to the verse that went before and they two together to be construed to this sense Now I know that God is no respecter of Persons but in every Nation he that feareth him and worketh righteousness is accepted of him which is the very doctrine which God sent among the children of Israel by Moses and the Prophets preaching peace by them by Jesus Christ. And one main induction that he hath to this construction is because otherwise it would be improper for Peter to say Cornelius and his friends knew this word when it was Peters very errand to instruct them in it and teach it to them But the words are to be read and taken in the sense that our English hath well made of them namely as following the word ye know For all the Country knew that Jesus preached and preached peace and the like and thousands though they knew that he preached and what he preached yet did they not
believe that he was the Messias nor that he was risen from the dead and these two last things it was that Peter came to teach Cornelius and not to tell him that Jesus of Nazareth had preached for that he and all his friends knew Vers. 44. The Holy Ghost fell on all them that heard the Word This was a second confirmation of the entertainment of the Gentiles to the Gospel or a miracle added by God to the doctrine preached by Peter that nothing now was to be accounted common or unclean for when God had poured the Holy Ghost upon the uncircumcision as well as upon the circumcised it was evidence sufficient that now God made no difference betwixt them How these extraodinary gifts of the Spirit had been confined hitherto only to the Nation of the Jews it is not only clear by Scripture but it is upon that clearness thought by the Jews that it must be confined thither ever and that neither any Gentile at all nor hardly any Jew out of the Land of Canaan could be capable of them and therefore when they here see the same measure and fulness and freeness of the Spirit upon the Gentiles as had been upon Jews they cannot but conclude the difference was in vanishing and that God was setting up a Church among them when he bestowed the Spirit of Prophecy upon them Vers. 47. Can any man forbid water c. Peters thoughts in these words look back to those words of our Saviour Go teach all Nations and baptize them Mat. 28. 19. where he meaneth not that none should be baptized but those that are capable of teaching but his meaning is this that whereas his Disciples had hitherto been limited and confined only to preach to the Jews to go to none but to the lost Sheep of Israel now had the Jews by the murdering of Christ shewed themselves unworthy and had forfeited the benefit of the Gospel and therefore Christ now inlargeth his Apostles and Disciples to go now and to teach all Nations and to baptize them to preach to the Heathens and to bring them in by baptism since the Jews had despised the Gospel and crucified the Lord of life that preached it To this it is that Peter here looketh at this first conversion of the Gentiles and when he seeth the very same gifts bestowed on them from Heaven that were upon the Jews he concluded that none could object against their being baptized and accordingly he commands that they should be baptized either by some of those that came with him from Joppa they being more than probably Ministers or he commanded that provision should be made for their baptizing by himself Acts XI That part of this Chapter which falleth under this year that we have in hand viz. to vers 19. is but a rehersal of this Story in the tenth Chapter and therefore it is not necessary to insist upon it PART II. The ROMAN Story § 1. Caius still cruel THE beginning of this year Caius was Consul but held that place only for a month or thereabouts and then resigned for six months more to his partner Apronius and after those six months Sabinius Maximus took the place A policy above his reach howsoever he came to it to shake the chief Magistracy by so often changes that his own power might stand the surer Both in his Consulship and after it he behaved himself after his wonted manner of barbarousness and cruelty but that now he began to add one vice more to his cruelty in bloodiness namely intolerable covetousness and oppression Now saith Dion was nothing but slaughter For many of the Nobles were condemned many perished by the Sword-playes and many imprisoned by the late Emperor Tiberius were drawn to execution Now did he bend himself to cross the people and the people being thorowly incensed began to cross him The main causes of this his displeasure guess how weighty were such as these Because they came not to the Plays and Shews so constantly and at such constant times as he had appointed because sometimes when they came they liked such sports as he liked not contra And because they once extolling him called him by the title of young Augustus For such occasions as these behold the madness of a man self-willed he brake out into all cruelty slaying many at the Theater for the one fault and many as they went home for the other and many at their own homes or otherwhere for a third And now was his rage grown so high that he wished that all the City had but one head that he might strike it off at one blow and bewailed his times for that they had not been enfamoused with some notable misery of the Roman State as was the reign of Augustus with the overthrow of Varus and his Army in Germany and the reign of Tiberius with the slaughter of above twenty thousand men by the fall of an Amphitheater at Fidenae And that we may take a full view of his cruel words and actions here together the Reader I hope will not be punctual in expecting an exact order of time in this disorder of conditions his common resolution against the people always was Let them hate me and spare not so that they fear me But what was his anger think you when his very feasts and imbraces of his minions were mixed with cruelty he used to have men tortured in his presence as he sate at meat mingling his sauce as it were with innocents blood At a great feast to which he had invited the two Consuls he suddenly fell out into an extream laughter and upon demand of his reason his answer was Because he had power to take away their two heads whensoever he pleased And whensoever he was kissing the neck of his wife or paramour he would constantly add these words but cruelly amorous This neck as fair as it is when I command shall be cut off Such was his jesting and as for his eranest I suppose you will easily believe that it was proportionable Whereas hitherto he had been very free and lavish of his tongue in dispraising Tiberius and not only had not checked but also countenanced and taken delight in those that spake ill of him as well as he he now turneth his tune and breaketh out as fluently into his commendations pleading that he himself had liberty to say what he list but accusing those that had assumed the like liberty when as no such thing belonged to them Then did he cause a list or catalogue to be read of those that had been executed and put to death under Tiberius laying withall the death of the most of them to the charge of the Senate and accused some for accusing them others for witnessing against them and all for condemning them These things he alledged out of those books which in the beginning of his reign and in the time of his seeming goodness he professed that he had burnt and after a most bitter and terrible
Africa 789 Affirmative and Negative Word or Phrase are used together commonly in Scripture for Elegancy 513 Agapae Feasts of Charity what 315 Age of Man shortned at the flood building of Babel and in the Wilderness 11 34 Ages of the World 4 11 Ages it 's very common in Scripture in reckoning the ages of Men and other things to count the year which they are now passing for a year of their age be it never so lately begun 487 Agrippa his Original Succession to his Uncle-Brother zeal to the Jewish Law p. 321. His miseries p. 818 to 820. His case hopeful p. 825. He is fully enlarged and Crowned and not long after slew James and imprisoned Peter to please the Jews for he was much their friend p. 828 858 879 889. His Death miserable 889 Ahasuerosh the same with Artaxerxes a greater Prince than Darius c. 140 Alabarcha not the name of a Man but an Office 819 Allegory The Jews did usually turn the Scriptures into Allegory which did not only taint their own Posterity but also the Church of Christ. 373 Allegations Citations or Quotations when taken out of the Old Testament by the New are sometimes two places couched together as if they were one yet maketh it sure that the first is that very place which it taketh on it to cite though the second be another 451 Alexander the Conqueror had the Prophesie of Daniel shewed to him p. 2065. * The Occurrences of the Temple under Alexander 2065 2066. * Almanach or Kalendar Jewish with the Festivals Attendance of the Priests and the Lessons out of the Law and Prophets 401 to 406 Alms not unclean though given by an Heathen 843 Alpha and Omega so Christ is called an usual phrase in the Jewish Writers 341 Alpheus and Cleopas the same Man p. 242 270. He had four Sons Apostles 660 Altar of Incense what p. 721 1083. * Of Burnt Offerings what p. 722 2029. * The manner and way of burning up Wood for it p. 984 c. How so much burnt Offerings could be offered on it in so small a time p. 2029 2030. * When the Altar was whited p. 2036. * Brazen Altar put on the North side the Altar what p. 2036. * Of what nature and use the Horns of the Altar were 2033. * Amen The Jews used it as a solemn Affirmation upon or in a sort of swearing p. 515. In the Old Testament it s used in a way of wishing or praying Christ useth it by way of assertion or affirming with the reasons p. 535 536. Why our Saviour useth it so often ibid. Amen Amen Christ often useth it double John always and why 535 536 Anathama Maranatha what 304 305 Ananias and Saphira their History p. 762 c. They were destroyed for despising the Spirit of the Messias p. 278. For affronting the Holy Ghost ibid. And often not a Conjuctive Particle but only illustrating or explicatory p. 518. This Conjunctive Particle And is very oft cut off by Ellipsis in Scripture 782 Andrew the Apostle called one of the first yet ever put after the rest in the mentioning of them p. 635. Had a suspension for a time in his attendance on Christ. 633 635 Angels created with the Heavens in probability fell out of envy to Man p. 2. Angels for Devils or Ministers 303. Angels was one of the Titles of the Ministers of the Jewish Synagogue as also of the Gospel Ministry afterward p. 323 341 616 617. Angels are called The heavenly Host. p. 428. When the Scripture speaketh of the coming or going of Angels or Spirits it generally meaneth after a visible and an apparent manner p. 512. The Ministration of Angels what p. 668 669. Angel Tutelar or Guardian 886 Annas supposed to have been the Nasi or Head of the Sanhedrim when Christ was had before him p. 454. But he was indeed the Sagan or Vicegerent to the High Priest at that time 912 Anointing much in use among the Jews our Saviour was three times anointed by Mary Magdalen twice his feet once at her Conversion and again six days before the Passover a third time his Head and Body two days before the Passover p. 251 252. Anointing the sick with Oyl was used by the Jews for a Charm by the Christians as Physick in order to a cure the Elders of the Church being present to pray for a blessing and to instruct the sick p. 333. Christs anointing was his setting a part for Mediator and Minister of the Gospel c. also his apparent Instalment into that Office by the Holy Ghost p. 616 617. Anointing Oyl how compounded 2051. * Antichrist Paul looks upon the Jewish Nation so obstinate and unreasonable as the Antichrist p. 296. See Man of Sin St. John tells of many Antichrists these were such as were Apostates from the Gospel p. 339. Antichrist of the second Edition was much inlarged in Rome Heathen and especially Papal p. 344. At first Antichrist was the perverse Jews in their differing Sects partly unbelieving and partly apostatizing p. 373. until the Papal Antichrist arose which took up the like quantity of Traditions Legends false Miracles Ceremonys c. and then the two Parts make one entire Antichrist p. 373. The first Generation of the Jews in the Apostles time was Antichrist and the same Spirit being still in that Nation or People for any thing I know they may be destroyed with the Romish Antichrist notwithstanding a Remnant may be saved p. 376. Antichrist and his Dominion was offered to Christ. 508. Antigonus of Soto President of the Sanhedrim part of his History 2080. * Antioch a Seat of the Roman Government one of the first places planted with Christianity 286 Antiochus Epiphanes part of his History 2087 2088. * Antonia the Tower described 1060. * Antoninus Philosophus Marcus Aurelius the Emperor supposed to have many discourses with the Jewish Rabbins yea to become a Proselyte to them 369 Apion his original his writing against the Jews his end 860 Apollinaris supposed Christ to have no humane soul confuted 396. Marg. Apocrypha ill placed by the Papists between the two Testaments 1014 Apostacy or a falling away upon the first planting of the Gospel 297 298 Apostles were ordained by Christ in a Mount near Capernaum to found and carry on the Gospel Church p. 223. Their number three Ends of their appointment ibid. After they were ordained they remained about a year with Christ as Probationers to see his Works and learn his Doctrin p. 223 233. Apostles one of the Titles of the Gospel Ministers ibid. They had the Spirit given them to heal Diseases and cast out Devils some considerable time before they had it given them with commission to preach the Gospel p. 234. Why they were sent out unfurnished as to mony c. ibid. Upon Christs appearing to them at Supper after his Resurrection they receive the Holy Ghost to give them a power of Life and Death distinct from what they had yet received or were to
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
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
examples of this nature Let a third Decad also be added that nothing may be left unsaid in this matter giving examples of the parts of the phrase distinctly and by themselves 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Maimon Mamrim cap. 2. The things which they bound not that they might make a hedg to the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. in Hameâ—s Matsah cap. 1. The Scribes bound the leaven 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. cap. 5. They neither punished nor bound unless concerning the leaven it self 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Id. ib. cap. 9. The wise men bound the eating of leaven from the beginning of the sixth hour of the day of the Passover 5. n n n n n n Hieros Avod Zarah fol. 39. 2 R. Abhu saith R. Gamaliel ben Rabbi asked me What if I should go into the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I bound it him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Maimon Mamrim cap. 2. The Sanhedrin which looseth two things let it not hasten to loose three 2. p p p p p p Tanchum fol. 1. 3. R. Iochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They necessarily loose saluting on the Sabbath 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Id. fol. 74. 3. The wise men loose all oyls or all fat things 4. r r r r r r Schabb. cap. 1. Hal. 5. The School of Shammai saith They do not steep ink colours and vetches on the Eve of the Sabbath unless they be steeped before the day be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel looseth it Many more such like instances occur there 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Hieros Schab fol. 3. 1. R. Meir loosed the mixing of wine and oyl to anoint a sick man on the Sabbath To these may be added if need were the frequent shall I say or infinite use of the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bound and Loosed which we meet with thousands of times over But from these allegations the Reader sees abundantly enough both the frequency and the common use of this phrase and the sense of it also namely first that it is used in Doctrine and in Judgments concerning things allowed or not allowed in the Law Secondly that to bind is the same with to forbid or to declare forbidden To think that Christ when he used the common phrase was not understood by his hearers in the common and vulgar sense shall I call it a matter of laughter or of madness To this therefore do these words amount When the time was come wherein the Mosaic Law as to some part of it was to be abolished and left off and as to another part of it was to be continued and to last for ever he granted Peter here and to the rest of the Apostles Chap. XVIII v. 18. a power to abolish or confirm what they thought good and as they thought good being taught this and led by the Holy Spirit as if he should say Whatsoever ye shall bind in the law of Moses that is forbid it shall be forbidden the Divine Authority confirming it and whatsoever ye shall loose that is permit or shall teach that it is permitted and lawful shall be lawful and permitted Hence they Bound that is forbad Circumcision to the Believers eating of things offered to Idols of things strangled and of blood for a time to the Gentiles and that which they bound on earth was confirmed in Heaven They loosed that is allowed Purification to Paul and to four other Brethren for the shunning of scandal Act. XXI 24. and in a word by these words of Christ it was committed to them the Holy Spirit directing that they should make Decrees concerning Religion as to the use or rejection of Mosaic Rites and Judgments and that either for a time or for ever Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter I am about to build a Gentile Church saith Christ and to thee O Peter do I give the Keys of the Kingdom of Heaven that thou maist first open the door of faith to them but if thou askest by what Rule that Church is to be governed when the Mosaic Rule may seem so improper for it thou shalt be so guided by the Holy Spirit that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden whatsoever thou grantest them shall be granted and that under a sanction made in Heaven Hence in that instant when he should use his Keys that is when he was now ready to open the Gate of the Gospel to the Gentiles Act. X. he was taught from Heaven that the consorting of the Jew with the Gentile which before had been bound was now loosed and the eating of any Creature convenient for food was now loosed which before had been bound and he in like manner looses both these Those words of our Saviour Joh. XX. 23. Whose sins ye remit they are remitted to them for the most part are forced to the same sense with these before us when they carry quite another sense Here the business is of Doctrine only not of Persons there of Persons not of Doctrine Here of things lawful or unlawful in Religion to be determined by the Apostles there of persons obstinate or not obstinate to be punished by them or not to be punished As to Doctrine the Apostles were doubly instructed 1. So long sitting at the feet of their Master they had imbided the Evangelical Doctrine 2. The Holy Spirit directing them they were to determine concerning the Legal Doctrine and practice being compleatly instructed and enabled in both by the Holy Spirit descending upon them As to the Persons they were endowed with a peculiar gift so that the same spirit directing them if they would retain and punish the sins of any a power was delivered into their hands of delivering to Satan of punishing with diseases plagues yea death it self which Peter did to Anâ—â—ias and Saphira Paul to Elymas Hymeneus and Philâ—tus c. CHAP. XVII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was Transfigured WHEN Christ was Baptized being now ready to enter upon his Evangelical Priesthood he is sealed by a heavenly voice for the High Priest and is anointed with the Holy Spirit as the High Priests were wont to be with holy oyl In his Transfiguration he is sealed for the High Priest for mark 1. How two of the greatest Prophets Moses and Elias resort to him 2. How to those words This is my beloved Son in whom I am well pleased which also were heard from Heaven at his Baptism is added that Clause Hear ye him which compare with the words of Moses concerning a Prophet to be raised up by God Deut. XVIII 19. Whosoever shall
Heathens that is lost p p p p p p Nedarin cap. 3. hal 4. It is lawful for Publicans to swear that is an Oblation which is not that you are of the Kings retinue when you are not c. that is Publicans may deceive and that by Oath VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye shall bind on earth c. THESE words depend upon the former he had been speaking concerning being loosed from the office of a brother in a particular case now he speaks of the Authority and Power of the Apostles of loosing and binding any thing whatsoever seemed them good being guided in all things by the Holy Ghost We have explained the sense of this Phrase at Chap. XVI and he gives the same Authority in respect of this to all the Apostles here as he did to Peter there who were all to be partakers of the same Spirit and of the same Gifts This power was built upon that noble and most self-sufficient Foundation Joh. XVI 13. The Spirit of Truth shall lead you into all Truth There lies an Emphasis in those words Into all truth I deny that any one any where at any time was led or to be led into all Truth from the Ascension of Christ unto the worlds end beside the Apostles Every holy man certainly is led into all truth necessary to him for salvation but the Apostles were led into all truth necessary both for themselves and the whole Church because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages Hence whatsoever they should confirm in the Law was to be confirmed whatsoever they should abolish was to abolished since they were endowed as to all things with a Spirit of Infalibillity guiding them by the hand into all truth VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if two of you shall agree upon earth c. AND these words do closely agree with those that went before There the speech was concerning the Apostles determination in all things respecting men Here concerning their Grace and Power of obtaining things from God I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two of you Hence Peter and John act joyntly together among the Jews Acts II. III. c. and they act joyntly among the Samaritans Acts VIII 14. and Paul and Barnabas among the Gentiles Acts XIII 2. This bond being broke by Barnabas the spirit is doubled as it were upon Paul II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agree together That is to obtain something from God which appears also from the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching any thing that they shall ask suppose concerning conferring the Spirit by the imposition of hands of doing this or that Miracle c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where two or three are gathered together in my name there I am in the midst of them THE like do the Rabbins speak of two or three sitting in Judgment that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I forgive him until seven times THIS Question of Peter respects the words of our Saviour Ver. 15. How far shall I forgive my brother before I proceed to the Extremity What Seven times he thought that he had measured out by these words a large Charity being in a manner double to that which was prescribed by the Schools q He that is wronged ◠Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. say they is forbidden to be difficult to pardon for that is not the manner of the seed of Israel But when the offender implores him once and again and it appears he repents of his deed let him pardon him and whosoever is most ready to pardon is most praise worthy It is well but there lies a snake under it r r r r r r Bab. Jomah fol. 86. ◠For say they they pardon a man once that sins against another Secondly they pardon him Thirdly they pardon him Fourthly they do not pardon him c. CHAP. XIX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came unto the coasts of Iudea beyond Iordan IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Judea beyond Jordan by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan Nor does such a construction want its parallel in Josephus for Hyrcanus saith he built a fortification the name of which was Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between Arabia and Judea beyond Jordan not far from Essebonitis a a a a a a Antiq. lib. 12. chap. 5. But see Mark here Chap. X. 1 relating the same storie with this our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came saith he into the coasts of Judea taking a journey from Galilee along the Country beyond Jordan VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful for a man to put away his wife for every cause OF the causes ridiculous shall I call them or wicked for which they put away their wives we have spoke at Chap. V. ver 31. We will produce only one example here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis whither as the Gloss saith he often went he made a public proclamation What woman will have me for a day Rabh Nachman when he went to Sacnezib made a public proclamation What woman will have me for a day The Gloss is Is there any woman who will be my wife while ◠tarry in this place The Question here propounded by the Pharisees was disputed in the Schools and they divided into parties concerning it as we have noted before For the School of Shammai permitted not divorces but only in the case of Adultery the School of Hillel otherwise b b b b b b See Hierof Sotah fol. 16. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Because Moses for the hardness of your hearts suffered c. INterpreters ordinarily understand this of the unkindness of men towards their wives and that not illy but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hardness of heart for the most part in Scripture denotes rather obduration against God than against men Examples occur every where Nor does this sense want its fitness in this place not to exclude the other but to be joyned with it here I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication that is to Idolatry sufficiently appears out of sacred Story and particularly from these words of the first Martyr Stephen Acts VII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God turne d and gave them up to worship the host of heaven c. And they seem not less given up to carnal fornication if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
opens the way to a partaking of holy things in the Church and placeth the baptized within the Church over which God exerciseth a more singular providence than over those that are out of the Church And now from what hath been said let us argue a little in behalf of Infant baptism Omitting that argument which is commonly raised from the words before us namely that when Christ had commanded to baptize all nations Infants also are to be taken in as parts of the family These few things may be observed I. Baptism as a Sacrament is a seal of the Covenant And why I pray may not this seal be set on Infants The seal of Divine truth hath sometimes been set upon inanimate things and that by Gods appointment The Bow in the cloud is a seal of the Covenant The Law engraven on the Altar Josh. VIII was a seal of the Covenant The blood sprinkled on the twelve pillars that were set up to represent the twelve Tribes was a seal and bond of the Covenant Exod. XXIV And now tell me why are not Infants capable in like manner of such a sealing They were capable heretofore of circumcision and our Infants have an equal capacity The Sacrament doth not lose this its end through the indisposition of the receiver Peter and Paul Apostles were baptized their Baptism according to its nature sealed to them the truth of God in his promises concerning the washing away of sins c. And they from this doctrinal virtue of the Sacrament received confirmation of their faith So also Judas and Simon Magus hypocrites wicked men were baptized did not their Baptism according to the nature of it seal this doctrine and truth that there was a washing away of sins It did not indeed seal the thing it self to them nor was it at all a Sign to them of the washing away of theirs but Baptism doth in it self seal this doctrine You will grant that this Axiome is most true Abraham received the sign of circumcision the seal of the righteousness of faith And is not this equally true Esau Ahab Ahaz received the sign of circumcision the Seal of the righteousness of Faith Is not cirumcision the same to all Did not circumcision to whomsoever it was administred sign and seal this truth that there was a righteousness of Faith The Sacrament hath a sealing vertue in it self that doth not depend on the disposition of the receiver II. Baptism as a Sacrament is an obligation But now Infants are capable of being obliged Heirs are sometimes obliged by their Parents though they are not yet born See also Deut. XXIX 11 15. For that to which any one is obliged obtains a right to oblige ex aequitate rei from the equity of the thing and not ex captu obligati from the apprehension of the person obliged The Law is imposed upon all under this penalty Cursed be every one that doth not continue in all c. It is ill arguing from hence that a man hath power to perform the Law but the equity of the thing it self is very well argued hence Our duty obligeth us to every thing which the Law commands but we cannot perform the least tittle of it III. An infant is capable of priviledges as well as an old man and Baptism is privilegial An infant hath been crowned King in his cradle An infant may be made free who is born a slave The Gemarists speak very well in this matter z z z z z z Bab. Chetâ—bboth fol. 11. 1. Rabh Honna saith They baptize an infant Proselyte by the command of the Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon what is this grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On this that Baptism becomes a priviledge to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they may endow an absent person with a priviledge or they may bestow a priviledge upon one though he be ignorant of it Tell me then why an infant is not capable of being brought into the visible Church and receiving the distinguishing sign between a Christian and a Heathen as well as a grown person IV. One may add that an infant is part of his parent upon this account Gen. XVII 14. an infant is to be cut off if he be not circumcised when indeed the fault is his parents because thus the parents are punished in a part of themselves by the cutting off of their child And hence is that of Exod. XX. 5. Visiting the sins of the fathers upon the children because children are a part of their fathers c. From hence ariseth also a natural reason of infant Baptism The infants of baptized parents are to be baptized because they are part of them and that the whole parents may be baptized And upon this account they used of old with good reason to baptize the whole family the master of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the name of the father c. I. Christ commands them to go and baptize the nations but how much time was past before such a journey was taken And when the time was now come that this work should be begun Peter doth not enter upon it without a previous admonition given him from heaven And this was occasioned hereby that according to the command of Christ the Gospel was first to be preached to Judea Samaria and Galilee II. He commands them to baptize In the name of the Father and of the Son and of the Holy Ghost but among the Jews they baptized only in the name of Jesus which we have observed before from Act. II. 38. VIII 16. XIX 5. For this reason that thus the Baptizers might assert and the Baptized confess Jesus to be the true Messias which was chiefly controverted by the Jews Of the same nature is that Apostolic blessing Grace and peace from God the Father and from our Lord Jesus Christ. Where then is the Holy Ghost He is not excluded however he be not named The Jews did more easily consent to the Spirit of the Messias which they very much celebrate than to the person of the Messias Above all others they deny and abjure Jesus of Nazareth It belonged to the Apostles therefore the more earnestly to assert Jesus to be the Messias by how much the more vehemently they opposed him which being once cleared the acknowledging of the Spirit of Christ would be introduced without delay or scruple Moses in Exod. VI. 14. going about to reckon up all the Tribes of Israel goes no further than the Tribe of Levi only and takes up with that to which his business and story at that present related In like manner the Apostles for the present baptize in the name of Jesus bless in the name of the Father and of Jesus that thereby they might more firmly establish the doctrin of Jesus which met with such sharp and virulent opposition which doctrin being established among them they would soon agree about the Holy Ghost III. Among the Jews the controversie was about the true
〈◊〉 〈◊〉 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
d d d d d Hieros Chagiâ—ab fol. 77. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who never committed one trespass all the days of his life excepting this one misfortune that befel him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that once he put on the Phylacteries for his forehead before the Phylacteries for his arms A wondrous fault indeed and what pity is it that for this one trespass of his life he should lose the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one perfectly holy Yet for this dreadful crime is the poor wretch deprived of a solemn interment and by this was his attonement made We meet with this distinction of just persons in Beracoth e e e e e e Fol. 34. 2. R. Abhu saith in the place where stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Penitents there do not stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfectly just This distinction also appeared both in the tongues and persons of those that were dancing in the Temple at the Feast of Tabernacles f f f f f f Succah fol. 53. 1. Some of them said blessed be our youth that have not made our old men ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were the holy and men of good works Others said blessed be our old men who have expiated for our youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were they who became Penitents This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just persons puts me in mind of that of the Apostle g g g g g g Heb. XII 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits of just men made perfect Where if I understand aright the scope of the Apostle in the argument he is upon he speaks of just men who are still in this life and shews that the souls or spirits of believers are made perfectly righteous by faith contrary to what the Jews held that men were compleat in their righteousness by works even bodily works Seeing those whom they accounted perfectly just are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of works so that perfectly just and men of works were convertible terms it may not be improbable but the Essenes or Essaei may have there name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is workers and by that be distinguisht from the penitents But of that matter I will raise no dispute III. Now which of these had the preference whether perfect righteousness to repentance or repentance to perfect righteousness it is not easie to discern at first view because even amongst themselves there are different opinions about it We have a disputation in Beracoth in the place newly cited h h h h h h Fol. 34. 2. in these words R. Chaiah bar Abba saith R. Johanan saith All the Prophets did not prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless for those that repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for those that are perfectly just eye hath not seen besides thee O God i i i i i i Isai. LXIV 4. But R. Abhu contradicts this for R. Abhu saith the penitent do not stand in the place where the perfectly just stand as it is said peace peace to him that is far off and to him that is near k k k k k k Isai. LVII 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He names him that is far off first and then he that is nigh But R. Johanan Who is he that is far off He that was far off from transgressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his first original And who is he that is nigh He that was next to transgression but now is afar off from it These passages of the Talmud are quoted by Kimchi upon Isai. LVII 19. and out of him by Drusius upon this place but as far as I can perceive very far wide from the mind of Kimchi For thus Drusius hath it R. David Isai. 57. 19. Hoc in loco c. In this place the penitent is said to be far off and the just to be nigh according to the antients but he that is far off is preferred whence they say the penitents are better than the perfectly just As if this obtained amongst them all as a rule or maxim when indeed the words of Kimchi are these He that is far off that is he that is far off from Jerusalem and he that is near that is he that is near to Jerusalem But their is a dispute in the words of our Rabbins about this matter And some of them interpret it otherwise for they expound him that is afar off as to be understood of the penitent and him that is near as meaning the just from whence they teach and say that the penitent are better than those that are perfectly just Some indeed that do so expound it they say that those that are penitent are to be preferred before those that are the perfectly just but this was not the common and received opinion of all Nay the more general opinion gave so great a preference to perfect righteousness that repentance was not to be compared with it Hence that of R. Johanan approved of by R. Chaijah the great Rabbin that those good and comfortable things concerning which the Prophets do mention in their prophesies belong only to those who were sometimes wicked men but afterwards came unto repentance but they were far greater things that were laid up for perfectly just persons things which had never been revealed to the Prophets nor no prophetick eye ever saw but God only things which were indeed of an higher nature than that they could be made known to men for so the Gloss explaineth those words of theirs In this indeed they attribute some peculiar excellency to the penitent in that although they had tasted the sweets of sin yet they had abandoned it and got out of the snare which it might have been a question whether those that are perfectly just would have done if they had tasted and experienced the same But still they esteemed it much nobler never to have been stained with the pollutions of sin always to have been just and never otherwise than good Nor is it seldom that we meet with some in the Talmudists making their own perfection the subject of their boast glorying that they have never done any enormous thing throughout their whole life placing those whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or good men who were also the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just placing them I say in the highest form of just persons IV. After all this therefore judge whether Christ spoke simply or directly of any such persons as if there were really any such that could need no repentance or rather whether he did not at that time utter himself according to the common conceptions that nation had about some perfectly just persons which he himself opposed And this seems so much the more likely by how much he saith I say unto you as if he set himself against that
amongst them yet were they not exactly Eleven then for Thomas was absent Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present but the present number of the Apostles VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They supposed they had seen a Spirit WHereas the Jews distinguished between Angels and Spirits and Daemons Spirits are defined by R. Hoshaiah l l l l l l Beresh rabb◠fol. 34. 2. to be such to whom souls are created but they have not a body made for those souls But it is a question whether they included all spirits or souls under this notion when it is more than probable that apparitions of Ghosts or deceased persons who once had a body were reckoned by them under the same title Nor do I apprehend the Disciples had any other imagination at this time than that this was not Christ indeed in his own person as newly raised from the dead but a Spectrum only in his shape himself being still dead And when the Pharisees speak concerning Paul Acts XXIII 9. That if an Angel or a Spirit hath spoken to him I would easily believe they might mean it of the Apparition of some Prophet or some other departed just person than of any soul that had never yet any body created to it I the rather incline thus to think because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Moses and in the Prophets and in the Psalms IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Holy Writings by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Books of the Law and their order need not be insisted upon called commonly by us the Pentateuch but by some of the Rabbins the Heptateuch and by some Christians the Octateuch m m m m m m Schabb. fol. 116. 1. R. Samuel bar Nachman saith R. Jonathan saith Wisdom hath hewn out her seven Pillars Prov. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law The Book of Numbers compleats the seven Books of the Law But are there not but five Books only Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward Chap. X. 35. is a Book by it self That verse and the following is a Book by it self And from thence to the end of the Book is a Book by it self The reason why they accounted this period Chap. X. 35. 36. to be one Book by it self was partly because it does not seem put there in its proper place partly because in the beginning of it it hath the letter Nun inverted thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit to distinguish that period from the rest of the Book Whatever therefore goes before from the beginning of the Book to that period is reckoned by them for one Book and whatever follows it for another Book and the period it self for a third Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans hath this passage n n n n n n Apud Phot. Cod. ccxxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He adulterated the Octateuch of Moses with spurious writings and all kind of corrupt falsifyings There is mention also of a Book with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Cod. xxxvi The Christians Book An Exposition upon the Octateuch Whether this was the Octateuch of Moses it is neither certain nor much worth our enquiry for Photius judgeth him a corrupt Author besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses Now if any man should ask how it come to pass that Eulogius and that probably from the common notion of the thing should divide the Books of Moses into an Octateuch I had rather any one else rather than my self should resolve him in it But if any consent that he owned the Heptateuch we have already mentioned we should be ready to reckon the last Chapter of Deuteronomy for the eighth part Aben Ezra will smile here who in that his obscure and disguised denial of the Books of the Pentateuch as if they were not writ by the pen of Moses he instances in that Chapter in the first place as far as I can guess as a testimony against it You have his words in his Commentary upon the Book of Deuteronomy a little from the beginning p p p p p p Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve c. i. e. of the twelve Verses of the last Chapter of the Book for so his own Country-men expound him thou wilt know the truth i. e. that Moses did not write the whole Pentateuch an argument neither worth answering nor becoming so great a Philosopher For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch But these things are not the proper subject for our present handling II. There also was an Octatuech of the Prophets too q q q q q q Bava bathra fol. 14. 2. All the Books of the Prophets are eight Josuah Judges Samuel Kings Jeremy Ezekiel Isaiah and the twelve For the Historical Books also were read in their Synagogues under the notion of the Prophets as well as the Prophets themselves whose names are set down You will see the title prefixt to them in the Hebrew Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first Ezekiel next and Isaiah last which I have quoted in Notes upon Matth. XXVII 9. and let not the Reader think it irksome to repeat it here r r r r r r Bava bathra ubi supr Whereas the Book of Kings ends in destruction and the whole Book of Jeremy treats about destruction whereas Ezekiel begins with destruction and ends in consolation and whereas Isaiah is all in consolation they joyned destruction with destruction and consolation with consolation III. The third division of the Bible is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings And here also is found an Octateuch by some body as it seems though I know not where to
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
Feast-days the Jews were not wont so much as to tast any thing of meat or drink nor indeed hardly of other days o o o o o o Maimo Sch ib. cap. 30. This was the custom of the Religions of old first to say over his morning prayers on the Sabbath-day with those additional ones in the Synagogue and then go home and take his second repast For he had taken his first repast on the evening before at the entrance of the Sabbath Nothing might be tasted before the prayers in the Synagogue were finisht which sometimes lasted even till noon-day for so the Gloss upon the place When they continue in the Synagogue beyond the sixth hour and an half which is the time of the great Minchah for on a Feast-day they delay'd their coming out of the Synagogue then let a man pray his prayer of the Minchah before he eat and so let him eat And in those days it was that that commonly obtain'd which Targ. in Coheleth noteth p p p p p p Cap. 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After they had offer'd the daily Sacrifice they eat bread in the time of the four hours i. e. in the fourth hour In Bava Meziah q q q q q q Fol. 83. 2. a certain officer of the Kings teacheth R. Eleazar the Son of R. Simeon how he should distinguish betwixt Thieves and honest men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go saith he into the Taberne on the fourth hour and if thou seest any person drinking Wine and nodding while he holds his Cup in his hand c. Where the Gloss hath it The fourth hour was the hour of eating when every one went into the Taberne and there eat So that these whom ye deride O ye false mockers are not drunk for it is but the third hour of the day that is it is not yet the time to eat and drink in VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days THE Prohet Joel hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things Where Kimchi upon the place hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass after these things is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall come to pass in the last days We have elsewhere observed that by the last days is to be understood the last days of Jerusalem and the Jewish Oeconomy viz. when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the Jewish world r r r r r r Vide Matth. XXIV 3. 1 Cor. X. 11. drew near And there would be the less doubt as to this matter if we would frame a right notion of that great and terrible day of the Lord that is The day of his vengeance upon that place and Nation Which terror the Jews according to their custom and fashion put far off from themselves and devolve it upon Gog and Magog who were to be cut off and destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pour out of my spirit upon all flesh The Jews cautiously enough here though not so honestly apply this Prophesie and promise to Israel solely as having this for a Maxim amongst them That the Holy Ghost is never imparted to any Gentile Hence those of the Circumcision that believed were so astonished when they saw That on the Gentiles also was poured out the Gift of the Holy Ghost Chap. X. 45. But with the Jews good leave whether they will or no the Gentiles are beyond all question included within such like promises as these All flesh shall see the Salvation of God Isai. XL. 5. And All flesh come and worship before the Lord Isai. LXVI 23 c. VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vapor of smoke THE Prophet hath it in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pillars of smoke St. Luke follows the Greek who as it should seem are not very solicitous about that nice distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillaring smoke or smoke ascending like a staff and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smoke dispersing it self here and there A distinction we meet with in Joma s s s s s s Fol. 38. 1. where we have a ridiculous story concerning the curiosity of the Wisemen about the ascending up of the smoke of Incense As to these prodigies in blood fire and smoke I would understand it of the slaughter and conflagrations that should be committed in that Nation to a wonder by seditious and intestine broils there They were monsters rather than instances than which there could never have been a more prodigious presage of the ruine of that Nation than that they grew so cruel within themselves breathing nothing but mutual slaughters and desolations VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Him being delivered by the determinate Council and fore-knowledge of God ye have taken c. WE may best fetch the reason why St. Peter adds this clause from the conceptions of the Jews Can he be the Messiah think they that hath suffered such things What! The Messiah Crucified and slain Alas how different are these things from the character of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Rambam in Artic. fid Iud. Sanhedr fol. 121. 1. To him belongs honour and glory and preeminence above all Kings that have ever been in the world according as all the Prophets from Moses our Master to whom be peace to Malachy to whom be peace have Prophesied concerning him Is he then the Messiah that was spit upon scouged thrust through with a Spear and Crucified Yes saith St. Peter these things he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate counsel and fore-knowledge of God And these things had been foretold concerning him from Moses to Malachy so that he was never the less their Messiah though he suffered these things nor did he indeed suffer these things by chance but by the determinate counsel of God What the learned have argued from this place concerning God's decrees I leave to the Schools VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having loosed the pains of death LET these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be either the pains of death or the hands of death yet is it doubtful whether St. Peter might speak only of the death of Christ or of death in general so that the sense may be that God raised him up and by his Resurrection hath loosed the bands of death with respect to others also But supposing the expression ought to be appropriated to Christ only whom indeed they do chiefly respect then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not to understand so much the torments and pangs in the last moments of death as those bands which followed viz. the continued separation of Soul and Body the putrefaction and corruption of the body in the Grave which two things are those which St. Peter acquits our Saviour from in the following words For however it be a great
cap. 11. Here Lands are sold not so much upon the account of their own poverty as the poverty of others CHAP. V. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Kept back part of the price c. DIDST thou not remember O Ananias what things had been prophesied concerning the Spirit of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the King Messiah viz. a spirit of Wisdom and understanding c. Isai. XI 2. He shall make him quick of scent in the fear of the Lord. d d d d d d Sanhedr fol. 93. 2. Rabba saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smelleth and judgeth Not after the sight of his eyes doth he judge Bar-Cozbi reigned two years and an half and said to the Rabbins I am the Messiah they reply upon him it is written of the Messiah that he smelleth and judgeth let us see if thou canst do so also c. The Gloss is He smells out a man whether he be guilty or innocent By what apprehension of things Ananias was so deceived as to think to have deceived the Holy Ghost is not easie to conceive or guess He might understand by the instance of Gehazi how quick and â—agacious the Spirit of a Prophet is in detecting all cheats and tricks and did he not suppose the Apostles endowed with a spirit as capable as the Prophet's was whatever it was that had blinded him to that madness or hardened him to that daringness in sin he abides as a dreadful monument throughout all ages of the indignation of God upon all those that shall contemn and vilifie his Holy Spirit whom if he did not blaspheme within his heart how near was he to that sin such mischiefs can Hypocrisie and Covetousness bring about It is not to be searched out of what degree or quality this Ananias was There is some probability he was not of the meer vulgar sort but of some higher rank because the mention of him falls in with that of Barnabas and there are more things that do in some measure perswade us For what hinders why he should not be supposed to have been one of that number upon whom the Holy Ghost had been shed What Judas was amongst the twelve that might he be amongst the hundred and twenty endowed with the gifts of the Holy Ghost and yet a Devil For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have something more in it than lying to the Holy Ghost Perhaps it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsifying the Holy Ghost and making him a lyar VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Peter said c. WHether St. Peter derived the Authority of sentencing this man to an immediate death from those words of our Lord whose soever sins ye retain they are retained Joh. XXI or whether from some immediate revelation or both he gives a notable instance of his own repentance and recovery after his fall whiles he who by a lie yea even perjury it self had denyed his Master doth such severe execution upon another for a lie he was guilty of VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wound him up c. THEY having no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burying Cloths at hand do bind up the dead man in what fashion they can and carrying him out of that place commit him to the earth VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the space of three hours SO long a space of time being spent for interring the deceased doth seem to hint something as to the distance of the burying place which in the Cities of the Levites we have thus described The Suburbical Lands for the Levitical Cities are defined in the Law to be three thousand cubits from the wall of each side outward According as it is said From the wall of the City and outward a thousand cubits And it is elsewhere said ye shall measure from without the City on the East side two thousand cubits The thousand cubits are the Suburbs of the City and those two thousand which they measure beyond those are for Fields and Vineyards Now they assign the burying place for each City beyond all these bounds because they do not bury their dead within the limits of the City e e e e e e Maimon Shemittah Vejobel cap. 13. The burying place from a Levitical City was above a mile and an half distant Was it so in other Cities that belonged not to the Levites doubtless burying places were at some distance from all Cities but whether so far may be enquired but must not be the matter of our present search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not knowing what was done Hence probably we may gather the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wound him up is added Had the deceased been carried to his own House or Lodgings by them who brought him out of the Chamber where he fell down dead to fetch burying cloths his Wife could not have been ignorant of what had fallen out but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wound him up as well as they could in his own Cloths and so carried him out and buried him VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the rest durst no man joyn themselves unto them WHO should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest be those certainly that were of the number of the hundred and twenty excepting the XII Apostles Of this number I presume Ananias might be one and the rest being terrified by the fate of one of their own order conceived so great a dread and reverence for the Apostles that they durst not joyn with them as their equals VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That at least the shadow of Peter passing by might overshadow some of them AND why the shadow of Peter more than the rest of the Apostles who shared an equal authority and power of miracles with himself ver 12 1. It must be supposed that the sick were not brought out in their beds into the streets unless they had first seen Peter or were assured that he must pass by 2. It is a question whether they that brought out their sick knew any other of the Apostles besides Peter They had heard him speaking they had seen him doing while the rest were silent and sat still And that which these believers here do doth not so much argue his preeminence beyond the rest of the Apostles as that he was more known and noted than the others were VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this life THERE is no necessity that these words should beget any difficulty if we will observe that ver 17. there is mention of the Sect of the Sadducees So that the words of this life are words that assert and prove this life that is the resurrection which the Sadducees deny For the controversie was about Jesus his resurrection VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamaliel a Doctor of the Law THIS was Rabban Gamaliel the first commonly and by way of
this was in Sichem you will say what became then of the Sichemites faith which Christ himself had already planted amongst them Joh. IV. It may be answered though in so very obscure a thing I would not be positive that it was some years since the time when Christ had conversed in that City and when as he had done nothing that was miraculous there Simon by his Magicks might obtain the easier reception amongst them But however grant it was Sebaste or any other City of Samaria that was the scene of this story yet who did this Simon give out himself to be when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he himself was some great one And what sort of persons did the Samaritans account him when they said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man is the great power of God I. Did they take him for the Messiah It is commonly presumed that Simon was a Samaritan by birth but should Messiah spring out of the Samaritans It is no impertinent question whether the Samaritans when they looked for the Messiah Joh. IV. 25. yet could expect he should be one of the Samaritan stock when they admitted of no Article of Faith that had not its foundation in the Books of Moses Could they not gather this from thence that the Messiah should come of the Tribe of Judah A Samaritan perhaps will deny this and elude that passage in Gen. XLIX 10. by some such way as this It is true the Scepter shall not depart from Judah nor a Lawgiver from between his feet until Shiloh come but then this does not argue that Shiloh must derive his Original from the Tribe of Judah only that some Dominion should continue in Judah till Shiloh should appear Where by the way it is worth our observing that the Samaritan Text and Interpreter in that place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks or Companies That figment concerning Messiah ben Joseph or Messiah ben Ephraim for he goes by both those names whether it was first invented by the Jews or by the Samaritans is not easily determined The Jewish Writers make very frequent mention of him but the thing it self makes so much for the Samaritans that one might believe it was first hatcht amongst themselves only that the story tells us that Messiah was at length slain which the Samaritans would hardly ever have invented concerning him And the Jews perhaps might be the Authors of it that so they might the better evade those passages that speak of the death of the true Messiah II. However it was impiety enough in Simon if he gave out himself for a Prophet when he knew so well what himself was and if you expound his giving out himself to be some great one no higher than this yet does it argue arrogance enough in the knave I would not depress the sense of those words concerning John Baptist Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be great in the sight of the Lord but if we take it in the highest degree he shall be a Prophet before the Lord Christ it carries both an excellent truth along with it and also a most plain agreeableness with the office of John And when Stephen expresseth Moses to have been a Prophet in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great power of God VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Simon himself believed also THAT is He believed that Jesus of Nazareth was the true Messiah and so was made capable of Baptism as in vers 37. and was indeed baptized in the Name of Jesus vers 16. And now O Simon what thinkest thou of thy self if hitherto thou hadst exhibited thy self as the Messiah Darest thou after this pretend to be the Son of God That which is commonly told of him and which Epiphanius reports without alledging any others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Samaritans he gave out himself to be the Father to the Jews to be the Son betrays not only the blasphemy but the madness of the man that amongst the Jews he should pretend himself to be the Son of God when they would acknowledge no Son of God at all VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They sent unto them Peter and Iohn c. c c c c c c Hâ—res 21. EPIPHANIUS here very apositely tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip being but a Deacon had not the power of imposition of hands so as by that to confer the gift of the Holy Ghost It was the Apostles peculiar Province and Prerogative by laying on of their Hands to communicate the Holy Ghost that is in his extraordinary gifts of Tongues and Prophesie for as to the Spirit of Sanctification they never dispensed that Peter and John besides the eminent station they held amongst the Apostles were also to be the Apostles of the Circumcision in forreign Countries James the brother of John was now alive who with those two made up that noble Triumvirate that had a more intimate familiarity with Christ. And one would believe he ought also to have been sent along with them but that they were sufficient and that this was only as a prologue to their future charge and office of dealing with the Circumcision in forreign Countries They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers And by so doing they did communicate the gifts of Tongues and Prophesie so very visible and conspicuously that it is said that Simon saw how through the laying on of the Apostles hands the Holy Ghost was given Amongst the Jews persons were ordained Elders by three men But here this duumvirate was abundantly more valuable when they could not only promote to the Ministry but further confer upon those that were so promoted a fitness and ability for the performance of their office VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Give me also this power c. HOW infinitely mistaken is this wretch if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold and how much more mistaken still if he think that the power of conferring these gifts to others could be thus attained The Apostles had a power of imparting these gifts but even they had not a power of enabling another to impart them Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophesie but he could not so endow him that he should be capable of conveighing those gifts to another This was purely Apostolical to dispense these gifts and when
that they appoynt them a set time of Appearance Because it is written Be ye present to morrow Whence is it that it is from time to time Because it is written There they called Pharaoh King of Egypt but a noise he passed the time appoynted Jerm XLVI 17. Whence is it that they Shammatize Because it is written Curse ye Meroz Whence is it that they Anathematize Because it is written Curse ye Whence is it that he is cursed that eats and drinks with him and stands within four cubits of him Because it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inhabitants thereof as one would say Sedentes ejus or those that sit with her Judg. V. 23. Whence is it that they publish his crimes in the Synagogue Because it is written Because they came not to the help of the Lord. Whence is it that they confiscate his goods Because it is written whosoever comes not within three days according to the Councel of the Princes and Elders all his substance shall be forfeited Ezra X. 8. Whence is it that we contend with him and curse him and strike him and pull off his hair and abjure him Because it is written And I contended with them and cursed them and struck some of them and pulled off their hair Nehem. XIII 25. Whence is it that we tye and bind him The Gloss is His hands and feet and to a pillar to be whipped Because it is written Either to death or banishment or confiscation of goods or imprisonment Ezr. VII 26. You see excommunication among the Jews drawn out by their own pensil from head to foot And now whether this themselves being Judges were delivering into the hands of Satan is matter of further enquiry and more obscure inquiry too Any such saying of Excommunication does not at all occur in terms and whether it occur in sense let the Reader judge from those things that are spoken of the condition of the person excommunicate I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Pisk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon cap. 3. This is the condition of a person excommunicate They eat not nor drink with him nor sit within four cubits of him his Wife and Children and Servants being excepted to whom it was permitted to sit by him When they give thanks at meat they joyn him not in the thanks nor admit him to any thing which wants the Ten men But any may talk with him and he hires workmen and he is hird himself for a workman II. As to those things which respect Religion First Persons excommunicate went to the Temple as well as others x x x x x x Middoth c. 2. hal 2. All that go into the Temple according to the custom go in the right hand way and go about and go out the left hand way except him to whom any thing happens who walked about to the left hand Being asked What is the matter with you that you go about to the left he answered Because I am excommunicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom the other replyed He that dwells in this house put it into thy heart to hearken to the words of thy companions Secondly y y y y y y Orach Chaijim in the place before It is a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He thatis excommunicate expounds the Traditions and they expound to him He that is Anathematized expounds not to others nor do thy expound to him but he expounds by himself that he forget not his learning And again z z z z z z Pisk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place above Art 51. It is permitted the Excommunicate person to deal in the Law But to the person Anathematized it is forbidden But he expounds by himself Thirdly he that turns over the Talmudical Authors shall very often observe that a person Excommunicate and he that mourns for the dead are subject to the same conditions in very many things yea the Mourner to worse conditions The a a a a a a Piske Harosh in the place above Art 51. Mourner and the Person Excommunicate are forbidden to have their hair cut The Mourner is bound to vail his head the Excommunicate not The Mourner on the first day is deprived of his Philacteries The Excommunicate not The Mourner is forbidden salutation To the Excommunicate it is permitted much more is it lawful to talk with him The Mourner is forbid to imploy himself in the Law To the Excommunicate it is permitted But the Person Anathematized may not converse in the Law but he expounds it to himself and he makes himself a little tent for his food The Mourner is bound to the rending of his garment the Excommunicate not The Mourner is forbid to do any work to the Excommunicate it is allowed The Mourner is forbid to wash himself to the Excommunicate it is allowed The Mourner putteth not on Sandals the Excommunicate puts them on The Mourner lies not with his wife the Excommunicate lies with his c. From what hath been said it seems that it may be concluded on one part that Excommunication among the Jews scarcely sounded the same with Delivering to Satan and there are some reasons also by which it seems it may be concluded in like manner that Delivering to Satan here in the Apostle doth not sound the same with Excommunication Be it granted that he that is Excommunicated and cast out of the Church is rejected also by God and is indeed delivered into the hands of Satan this is not that which is our task at present to consider but whether Paul by his let him be delivered to Satan or the Corinthians by that expression understood Excommunication We embrace the negative for these reasons I. Because no reason can be rendred why the Apostle rejecting the vulgar and most known word Excommunication should fly to another that was very unknown very obscure II. The act of this wicked wretch was above Excommunication And it was a small matter for such an impious man to be excommunicated He deserved death as we have observed two or three times over And it was more agreeable to that extraordinary wickedness that it should have some more extraordinary punishment inflicted on it then that very common one of Excomunication III. Why should the Apostle use such earnest council and exhortation to excite the Church to excommunicate one that so deserved Excommunication Was Excommunition a thing so difficult to be obtained among them What need was there of the presence of St. Pauls Spirit in a thing any Ministers of the Church were empowred to do What need was there of such solemn determination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have determined already in a thing concerning which every one would confess that he deserved Excommunication IV. To deliver to Satan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For destruction of the flesh But what could Excommunication avail to that in a man sworn upon his lusts You will say
and between the operations and speech of the Holy Ghost For many false Prophets had at that time gone out into the World 1 Joh. IV. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the working of Satan in all power and signs and lying wonders So that it was not easie I had almost said it was impossible to distinguish between their wonders and the true miracles of the Holy Ghost But the most merciful God taking pity upon his people among other gifts of the Holy Ghost shed abroad for the edification of the Church granted this also to some that they might distinguish of prophetical Spirits whether they were true and divine or false and diabolical That this deep reach is pointed out under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles order the signification of the word and the thing it self do not a little perswade For when among all the gifts of the Spirit there was scarce any either more useful or more necessary than this judging of Spirits I think he would hardly omit it in his second Enumeration But where will you find the mention of it if not in that word CHAP. XIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the tongues of Angels RAbban a a a a a a Bava Bathra fol. 134. 1. Jochanan ben Zaccai omitted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The speech or the Talk of Devils of Palms and of Angels but had learned it The Gloss is The speech of Devils to exorcize them and of Angels to adjure them The Apostle speaks according to the conception of the Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tinkling Cymbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cymbal in the Talmudists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Erachin fol. 13. 2. And Asaph with loud Cymbals 1 Chron. XXV The little bells or Cymbals were two as appears from the Dual number But when they performed one work and one man performed it they are called one The Aruch saith They were two balls of brass and they struck one against another But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tinkling Cymbal was when these two Balls were struck one against another without any either measure or tone of Musick but with a rude inartificial and howling sound Mark V. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weeping and howling We may observe in these instances which are compared with charity and are as good as nothing if charity be absent that the Apostle mentions them which were of the noblest esteem in the Jewish Nation as also the most precious things which could be named by them were compared with this more precious and were of no account in comparison of it I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speak with the Tongues of men with those Interpreters is to speak the Tongues of the seventy Nations or at least To speak the Tongues of many Nations So they relate it to the praise of Mordechai that he perfectly understood the Languages of the seventy Nations and they require of the Fathers of the Sanhedrin that they be skilled in many Languages that the Sanhedrin hear nothing by an Interpreter c c c c c c Maimon in Sanhedr cap. 2. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speak with the Tongues of Angels For this singular praise they extol Jochanan ben Zaccai in the example alledged III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To know all mysteries c. So they from the same place cited above Hillel the Elder had eighty Disciples thirty who were worthy to have the holy Spirit dwell upon them as it did upon Moses Thirty worthy for whom the Sun should stop his course as it did for Josua Twenty were between both The greatest of all was Jonathan ben Uzziel the least was Jochanan ben Zaccai He omitted not but perfectly understood the Scripture the Mishnah the Gemara the Idiotisms of the Law and the Scribes Traditions Illustrations Comparisons Equalities Gematries Parables c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To remove mountains By this expression they denoted Doing things in a manner impossible as we have observed at Matth. XXI 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rooted up mountains d d d d d d Bava Bathra fol. 3. 2. CHAP. XIV VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that speaketh in a Tongue SPeaking in a Tongue In what Tongue You will find this to be no idle question when you have well weighed these things I. There is none with reason will deny that this whole Church of Corinth understood one and the same Corinthian or Greek Language as also that the Apostle here speaks of the Ministers of that Church and not of strangers But now it seems a thing not to be believed that any Minister of that Church would use Arabic Egyptian Armenian or any other unknown Languague publickly in the Church from whence not the least benefit could accrue to the Church or to the Minister himself For although these Ministers had their faults and those no light ones neither yet we would not willingly accuse them of mere foolishness as speaking an unknown Language for no reason nor of ostentation as speaking only for vain glory And although we deny not that it was necessary that those wonderful gifts of the Holy Ghost should be manifested before all the people for the honour of him that gave them yet we hardly believe that they were to be shewn vainly and for no benefit II. The Apostle saith vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that speaketh in a Tongue edifieth himself Which how could he do from those Tongues when he could have uttered those very things in his Mother Tongue and have reaped the same fruit of edification III. The Apostle tolerates an unknown Tongue if an Interpreter were present But I scarce believe he would tolerate that one should prate in Scythian Parthian or Arabick c. when he could utter the same things in the Corinthian Language and without the trouble of the Church and an Interpreter We are of opinion therefore nor without reason that that unknown Language which they used or abused rather in the Church was the Hebrew which now of a long time past was not the common and Mother Tongue but was gone into disuse but now by the gift of the Holy Ghost it was restored to the Ministers of the Church and that necessarily and for the profit of the Church We enquire not in how many unknown Languages they could speak but how many they spake in the Church and we believe that they spake Hebrew only How necessary that Language was to Ministers there is none that doubts And hence it is that the Apostle permits to speak in this as we suppose unknown Language if an Interpreter were present because it wanted not its usefulness The usefulness appeared thence as well to the speaker while he now skilled and more deeply understood the original Language as also to the
Hearers while those things were rendred truly which that Mystical and Sacred Language contained in it The foundations of Churches were now laying and the foundations of Religion in those Churches and it was not the least part of the Ministerial task at that time to prove the Doctrine of the Gospel and the person and the actions and the sufferings of Christ out of the Old Testament now the Original text was unknown to the common people the Version of the Seventy Interpreters was faulty in infinite places the Targum upon the Prophets was unconstant and Judaized the Targum upon the Law was as yet none at all so that it was impossible to discover the mind of God in the Holy Text without the immediate gift of the Spirit imparting perfect and full skill both of the Language and of the sense that so the foundations of Faith might be laid from the Scriptures and the true sense of the Scriptures might be propagated without either error or the comments of men The Apostle saith Let him pray that he may interpret vers 13. And Interpretation is numbred among the extraordinary gifts of the Spirit Now let it be supposed that he spake Latine Arabick Persian either he understood what he spake or he did not if he did not then how far was he from edifying himself And yet the Apostle saith He that speaks in a Tongue edifies himself If he understood what he spake how easie was it for him to render it in the Corinthian Language There are many now Learned by study who are able to translate those Tongues into the Corinthian or the Greek without that extraordinary gift of Interpretation immediately poured out by the Holy Ghost But let it be supposed which we do suppose that he spake in the Hebrew Tongue that he either read or quoted the holy Text in the original Language and that he either preached or prayed in the phrases of the Prophets it sufficed not to the Interpretation to render the bare words into bare words but to understand the sense and marrow of the Prophets Language and plainly and fully to unfold their mysteries in apt and lively and choise words according to the mind of God which the Evangelists and Apostles by a divine skill do in their writings Hear the judgment of the Jews concerning a just Interpretation of the holy Text. a a a a a a Bab. Kiddush fol. 49. 1. They are treating of the manner of espousing a woman Among other things these passages occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins deliver If he saith Be thou my Espouser if I read If he read three verses in the Synagogue behold she is espoused R. Judah saith Not until he read and interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpret according to his own sense But the Tradition is this R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that interprets a verse according to his own form behold he is a lyar If he add any thing to it behold he is a Reproacher and Blasphemer What therefore is the Targum Or what Interpretation is to be used Our Targum The Gloss there writes thus He that Interprets a verse according to his own form that is according to the literal sound For example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIII 2. He that interprets that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not testifie against judgment is a lyar for he commands that judgment be brought forth into light But let him so interpret it Thou shalt not restrain thy self from teaching any that enquire of thee in judgment So Onkelos renders it If he add any thing to it If he say Because liberty is given to add somewhat I will add wheresoever it lists me he sets God at nought and changeth his words For wheresoever Onkelos added he added not of his own sense For the Targum was given in Mount Sinai and when they forgat it he came and restored it And Rab. Chananeel explains those words He that Interprets a verse according to his own form by this example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIV 10. He that shall render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the God of Israel is a lyar for no man hath seen God and shall live And he will add to it who should render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Angel of God For he attributes the Glory of God to an Angel But let him interpret it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Glory of the God of Israel So Onkelos again So great a work do they reckon it to interpret the sacred Text. And these things which have been said perhaps will afford some light about the gift of Interpretation But although the use of the Hebrew Tongue among these Ministers was so profitable and necessary yet there was some abuse which the Apostle chastiseth namely that they used it not to edification and without an Interpreter and further while I behold the thing more closely I suspect them to Judaize in this matter which we have before observed them to have done in other things and that they retained the use of the Hebrew Language in the Church although unknown to the common people and followed the custom of the Synagogue Where I. The Scripture is not read but in the Hebrew Text yea as we believe in the Synagogues even of the Hellenists as we dispute elsewhere of that matter II. Publick prayers in the Synagogue were also made in Hebrew one or two excepted which were in Chaldee b b b b b b Gloss. in Beracoth fol. 3. 1. They were wont to repeat the prayer whose beginning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Sermon For the common people were there present who understood not the holy Language Therefore this prayer they composed in the Chaldee Tongue that all might understand The rest they understood not III. He that taught or preached out of the chair spoke Hebrew and by an Interpreter c c c c c c Gloss. in Joâ—a fol. 20. 2. The Interpreter stood before the Doctor who preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Doctor whispered him in the ear in Hebrew and he rendred it to the people in the mother Tongue And there in the Gemara a story is related of Rabh who was present as Interpreter to R. Shillah and when R. Shillah said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cock crows Rabh rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he should have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence there is very frequent mention in the Books of the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreter of this and that Doctor While I consider these things used in the Synagogues of the Jews and remember that a great part of the Church of Corinth consisted of Jews I cannot but suspect that their Ministers also used the same Tongue according to the old custom Namely that one read the Scripture out of the Hebrew Text
another prayed or preached in the Hebrew Language according to the custom used in the Synagogues Which thing indeed the Apostle allowed so there were an Interpreter as was done in the Synagogues because that Language full of misteries being rendred by a fit Interpreter might very much conduce to the Edification of the Church I suspect also that they Judaized in the confused mixture of their voices which seems to be done by them because the Apostle admonisheth them to speak by turns ver 27. and not together Now from whence they might fetch that confusedness judge from these passages d d d d d d Megil fol. 21. 2. The Rabbins deliver In the Law one reads and one interpreters And let not one read and two interpret But in the Prophets one reads and two interpret But let not two read and two interpret And in the Hallel and in the book of Esther ten may read and ten interpret The Gloss is thus Let not one read in the Law and two interpret Much less let two read And the reason is because two voices together are not heard But in the Prophets let one read and two interpret Because the interpretation was for the sake of women and the common people who understood not the holy Language An it was necessary they should hear the interpretation of the Law that they might understand the precepts But of the interpretation of the Prophets they were not so accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prophesieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prophesie comprehends three things Singing Psalms Doctrin and Revelation as vers 26. I. To Prophesy is taken for singing Psalms or celebrating the praises of God 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum a pipe and a harp and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prophesy Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall sing or praise And Chap. XIX 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he went forward singing And he put off his royal garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung From this signification of the word prophesying you may understand in what sense a woman is said to prophesy Chap. XI 5. that is To sing Psalms For what is there said by the Apostle A man praying or prophesying and a woman praying or prophesying is explained in this Chapter when it is said I will pray and I will sing II. To prophesie is to preach or to have a doctrin as vers 26. Hence the Chaldee almost always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe or Learned or one that teacheth When it is very ordinarily said of those that were endued with extraordinary gifts That they spake with Tongues and Prophesied Act. X. 46. it is said that they spake with Tongues and magnified God For they prophesied is said they magnified God And that these two ways either by praysing God or by preaching and declaring the wonderful things of God Act. XI 11. III. To Prophesy is to foretel and teach something from divine revelation which is expressed vers 26. by Hath a revelation In those times there were some who being inspired with a Spirit of Revelation either foretold things to come as Agabus did a famine Act. XI 28. and Pauls bonds Act. XXI 10. or revealed the mind of God to the Church concerning the doing or the not doing this or that thing as Act. XIII 2. By the Prophets of Antioch they separate Paul and Barnabas c. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would that ye all spake with Tongues THE words do not so much speak wishing as directing as though he had said I restrain you not to prophesying alone however I speak those things which are vers 1 2 3. But I will exhort that ye spake with Tongues when it is convenient but rather that ye prophesy He had said Tongue in the singular number vers 2 4. because he spake of a single man now he saith Tongues in the plural number in the very same sense but that he speaks of many speaking Would the Apostle therefore have this or doth he perswade it or doth he wish it if so be it be a wish I would have you all speak in the Church in the Punic Egyptian Ethiopic Scythian and other unknown tongues Think seriously to what end this could be But if you understand it of the Hebrew the end is plain VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it then THE Apostle renders in Greek the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most common in the Schools e e e e e e Bab. Chetubb fol. 39 1. Rabba asked Abai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man goes in to the woman when she is espoused what then Or what is to be resolved in that case Again f f f f f f Ibid. f. 61. 1. The wife saith I will suckle the Infant but the husband saith thou shalt not suckle him The women hearken But the husband saith that she should suckle it the wife saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be done g g g g g g Bava Mezia fol. 24. 2. One goes in the street and finds a purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is to be done with it behold it becomes his But an Israelite comes and gives some signs of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be resolved on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Jevamoth fol. 25. 1. Let our Master teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest that hath a blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it that he lift up his hands to bless the people that is What is to be resolved concerning him whether he should lift up his hands or no And the determination of the Question follows every where To the same sense the Apostle in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What therefore is to be done in this case about the use of an unknown tongue he determines I will pray with the Spirit and I will pray with the understanding So vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it brethren that is What is to be done in this case when every one hath a Psalm hath a doctrin c. He determines Let all things be done to edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will pray with the Spirit c. That is in the demonstration of the gifts of the Spirit and I will pray with the understanding that is That I be understood by others VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Mezia fol. 104. 1. R. Meir explained or determined in the private tongue So also R. Judah And Hillel the old And R. Jochanan ben Korchah c. The Gloss is Private men were wont to write
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
dreadful accomplishment of that denuntiation The other Texts I mentioned they shew the natural and genuine product of the Gospel They shall beat their swords into plow shares c. But when will that be Never according to universal obtaining Ever have been Wars and ever will be because ever will be Lusts. And yet these are fulfilled in the sence proposed by the Prophets viz. that God hath fully afforded means for this The Gospel hath enough in it to move men to peace but the fault is in themselves God hath not failed but men fail As it is in Rom. III. 3. What if some did not believe shall their unbelief make the faith of God of none effect So what if some be unpeaceable shall their divisions make the Gospel of peace of none effect So in other prophesies to make like construction Jer. XXXI 34. They shall no more teach every man his neighbour for they shall all know me from the least of them to the greatest It never was never will be Esa. LXV 20. There shall be no more thence an Infant of days nor an old man that hath not filled his days It never was nor will be Yet God hath accomplished what he promised He hath afforded means that it might be so Let me therefore leave this great copy of peaceableness and communion with you A SERMON PREACHED BEFORE THE Staffordshire-Natives At St. Mary Wolchurch LONDON Novemb. 22. 1660. S. JUDE Vers. 12. These are spots in your Feasts of Charity I Must take up that Stile and Strain of excuse to begin withal that St. Paul doth to his Countrymen about his Appeal unto Coesar I have nothing saith he to accuse my Nation of though I have been put upon it to make such an Appeal So I I have nothing Dear Country-men to accuse this your Feast of Charity of nor nothing to accuse any of that are to come to it though I have chosen these words that speak so point blank of spots that occurred in such kind of Feasts But I have fixed upon the words partly that I might speak in some kind of parity to that discourse that I made to you at our last meeting upon this occasion and chiefly that I might give you caution against such that to Feasts are spots to Charity destructive and to all meetings dangerous Who they were that our Apostle meaneth I shall clear to you by these two Observations I. That as it was foretold by the Holy Spirit in the Prophets that the best and most comfortable things that ever should accrue to the Church of the Jews should accrue to them in the last days that is of Jerusalem For so is that expression the last days in most places of Scripture to be understood So was it also foretold by the same Spirit that the worst things that ever should accrue to it should be in those last days also It was foretold that in those last days Esa. II. 2. That the mountain of the Lords house should be established in the top of the mountains and should be exalted above the hills and that all Nations should flow unto it That in those last days Joel II. 29 30 c. God would pour out his Spirit upon the servants and upon the handmaids and that he would shew wonders in the Heavens and in the Earth c. That in those last days Hos. III. 5. the Children of Israel should return and seek the Lord their God and David their King and should fear the Lord and his goodness And all other things of the greatest comfort So it was also foretold That in those last days perilous times and persons should come II Tim. III. 1. In those last days there should come scoffers walking after their own lusts II Pet. III. 3. In those last days there should be many Antichrists I Joh. II. 18. And by this we know that it is the last time Among all other the sad things that befel in those last days of Jerusalem and the Commonwealth of the Jews one of the greatest was that there was a most horrid and very general Apostacy or falling away from Faith in the most Churches of the Jews that had embraced the Gospel they turning back to their old Judaism and vain Traditions again Of this the Spirit had spoken expresly I Tim. IV. 1. Of this our Saviour had foretold in that sad application of the Parable Matth. XII 45. When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished Then goeth he and taketh with himself seven other spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even so shall it be also unto this wicked generation The Devil had been cast out of a very great part of the Nation of the Jews He thought to find rest there but found none such notable success had the Gospel of Christ found in that Nation Upon which the Devil marshalleth up all his malice strength and subtility taketh with him seven other spirits more wicked than himself and so he at last prevails to cause a grievous defection in the People from Christianity they enter in and dwell there and their last state was worse than their first So was it with that generation Of this he had foretold Matth. XXIV 12. And because iniquity shall abound the Love of many shall wax cold Of this the Apostle speaketh II Thess. II. That before the terrible day of the Lord and his vengeance against Jerusalem for â—â— that phrase doth signifie almost continually there should be a falling away Of this you find sad footings in the Church of Galatia Gal. III. 3. IV. 9 10. of Colosse Col. II. 20. of Ephesus Revel II. 4. And indeed you may track the footing of it in all the Epistles of the Apostles II. The chief cursed promoters and procurers of this backsliding was that multitude of false Teachers of the Jewish Nation that went about pretending to have the Spirit of Prophesie and Revelation and many of them working Miracles by the power of Magick so shaâ—â—ing the minds of men and drawing them away from the Faith of the Gospel of Christ. Of these our Saviour had foretold when he foretold of the miseries that should occur in those last days of Jerusalem Matth. XXIV 24. Of these the Apostle foretold when he spake of the Jewish Antichrist for of the Jew he speaks II Thes. II. and saith he would come after the working of Satan with all power and signs and lying wonders vers 9. And of these the same Apostle speaks in that obscure place I Cor. XII 3. No man speaking by the Spirit of God calleth Jesus accursed For divers went about pretending to the Spirit and yet cursed our Lord Jesus Mention and footing of these you may
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
such as I described unto you false Teachers that pretended to the Spirit and to preach and work Miracles by the Spirit And I shall discourse a little concerning the great delusion that is by pretence of the Spirit and this the rather that I may speak something like in subsequence to that I treated upon at our last Meeting Then I exhorted you to hold Communion by the example of Christ. For separation I then told you was the undoing of our Church Now I give caution against the pretence of those that Preach and Expound Scripture by the Spirit For that is the cause of Separation and hath proved the ruine of Religion And although this change of times doth seem to promise that this delusion in time will dye so that the present discourse may seem not so very pertinent yet doth that mischief now live move delude and captivate silly souls little less than it hath done all along Therefore give me leave a little to discover this delusion to you that you may not only be the better fenced against it that it do not deceive you but that you may be the better furnished to stop the mouths of those that pretend to it For the prosecuting this argument you must distinguish between the false pretence to the Spirit of Sanctification and to the Spirit of Revelation By the former men deceive themselves by the latter others They deceive themselves by conceiving they have the former because they have something like it but these deceive others by the pretence of the latter though they have nothing like it There is no grace but there is a false coin minted by the Devil to dissemble it As the Harlot takes the live-child from the unwitting mother and fosters the dead one in the room and so lyes the poor woman deceived and so the poor man is deceived and thinks he hath saving grace when t is but common and the Spirit of Sanctification when t is but the Spirit of Bondage But I shall not insist on this But proceed to the other pretence viz. to the Spirit of Revelation and Prophesie whereby these in the Text deceived others I shall not need to shew you how this hath been the great cheat in all times There were false Prophets before the captivity and false Prophets after it such pretenders almost in all times I shall strip this delusion naked and whip it before you by observing these four things I. No degree of holiness whatsoever doth necessarily beget and infer the Spirit of Revelation as the cause produceth the effect It is the first cheat that these men put upon themselves and others by concluding I am a Saint therefore I have the Spirit and I preach and expound Scripture by the Spirit whereas I say no degree of Sanctification doth necessarily beget and produce that of Revelation I clear this from the nature of the thing it self and by examples First From the nature of the thing The Spirit of Holiness and Revelation are far different therefore the one is not the cause of the other The cause and the effect have a parity and similitude one with another but these are far from being so 1. They are impartible to different subjects Holiness only to holy men the Spirit of Revelation sometimes to wicked men So it was imparted to Balaam Numb XXIII so likewise to Judas and Caiaphas 2. They are bestowed upon different ends Holiness for the good of him that hath it Revelation for the benefit of others 3. They are of different manners and operations The Spirit of Sanctification changeth the heart Paul is a Saul no more Revelation doth not Judas is Judas still 4. They are of different Diffusion in the Soul Sanctification is quite through I Thess. V. 23. Revelation only in the understanding 5. They are of different Effects Sanctification never produceth but what is good Revelation may produce what is evil Knowledge puffeth up Now see what a cheat they are in This to themselves if they believe it themselves and to others that believe it in this argumentation I am holy therefore I have the Spirit of Revelation To the further confuting of this add but two Examples 1. The first Adam He was as holy as created nature could be and yet had he the Spirit of Revelation Not the Spirit at all He was most holy yet had not the Spirit of Sanctification most full of knowledge yet had not the Spirit of Revelation but all his holiness was founded only in his nature as he was created God made him holy and left him to stand upon his own holiness and had not the assistance of the Spirit at all So he had great knowledge yet not the Spirit of Revelation either to know things to come or to know things beyond their natures and causes But 2. Consider the second Adam He was holiness it self yet had he not the Spirit of Revelation by that holiness In Christ there were two things The holiness of his person by union with the Godhead and the Indowment of the Spirit upon his person He was so holy that he was not only without sin but he was impeccable Rom. VIII 2. as we are a Law that cannot but sin so he contra Now this holiness of Christs person or nature is to a clean different end to what the guifts of the Spirit upon him were His person was so holy that he might perform the Law satisfie justice pay obedience conquer Satan But the guifts of the Spirit were to fit him for Mediatorship to cast out Devils to reveal the will of God to work Miracles to confirm that Doctrine As these differ in their ends so are they from different originals holiness from the purity of his nature indowments by extraordinary donation If he had the Spirit in extraordinary guifts of Revelation and Miracles by vertue of his holy nature why was that Spirit given so visible Matth. III. and given when he was to begin his Mediation Consider his own words Mark XIII 32. But of that day and that hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father Some are ashamed to confess their ignorance of any thing yet he doth it plainly For the Divine Nature in Christ acted not to the utmost of its power T is clear from this passage of Christ that by his nature he had not the Spirit of Revelation but he had it by the immediate guift of God For it pleased not God so to reveal that day and hour to him while he was here on Earth So that by this example you may see much more the fallacy of that argument I am a Saint therefore I have the Spirit of Revelation Whereas Christ himself could not say so II. The Spirit of Revelation is given indeed to Saints but means little that sence that these men speak of but is of a clean different nature The Apostle prays Ephes. I. 17. That God would give unto them the Spirit of Wisdom
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
be dissolved Any one may be ready to say upon it as Ahab doth to Benhadad That which my Lord sent to me for at the first I will do but this second thing I cannot do The first thing proposed To look for the day of God I shall willingly agree to but to hasten the day of God this is a hard saying For who as the Judge standeth before the door dare invite him in Who dares say as Laban to Abrahams servant Come in thou blessed of the Lord come in why standest thou without The generality of men thinketh the day of God hasteneth fast enough of it self and that there is little need to hasten it And yet that very consideration is a great perswasive so to do I am sure it is so argued Matth. XXV Behold the Bridegroom cometh go forth to meet him Not sit still till he come up to you for he is coming but because he is coming go forth to meet him It was a noble confidence and valour in David that when Goliath came out against him he ran and made hast to meet him And he had but coursely incountred that great giant had he not had that confidence and valour That man or woman will but coldly incounter death and judgment that sit still till death and judgment come upon them and never make out to meet them that when the Judge stands at the door have no mind of his entring and coming in It were worth disputing how far a good man may be willing to die or how far unwilling but I shall not enter upon that at this time It is past all dispute that every one should be preparing to die and to meet the Judge when he cometh He standeth at the door it is happy to be prepared against he cometh in Let us all leave our thank-offerings at the Judges altar for his great patience and long-suffering towards us that he is still standing at the door and hath not broken in upon us that his Patience is not outwearied by us after our so great exercising of it And let us ever carry the words of the Text sounding in our ears and hearts That the Judge standeth at the door beholding all our actions beholding all our hearts noting and observing all we do to demand an account of us at his day of Judgment A SERMON PREACHED AT S. MARIES Cambridge Octob. 7. 1655. MATTH XXVIII 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost SEven things may be taken notice of from these words at first sight I. A permission and commission to bring the Gospel among the Gentiles The Apostles had been tied up before Matth. X. 5. Jesus sent forth the twelve and commanded them saying Go not into the way of the Gentiles But now he inlargeth them II. The end of this inlargement to bring the Gentiles in to be Disciples So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we shall see anon III. The way to initiate them for Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them Disciples by baptizing them IV. The form of the administration of Baptism In nomine Patris c. In the Name of the Father and of the Son and of the Holy Ghost V. This is the fourth establishment of Baptism The first was in the hand of John Secondly Christ himself was baptized Thirdly The Disciples baptized in his Name Joh. III. 22. Joh. IV. 2. Fourthly Here in the Text is the full establishment of it VI. The Doctrine of the Trinity is in the Text and professed in every Baptism VII The Office of Ministers To teach and administer the Sacraments Two Heresies especially misconstrue this Text Anabaptism and Socinianism For I must call that Heresie that unchurches all Churches and ungods God I shall not intangle my self in these disputes only consider the sense and propriety of the Text as before us and that in these parts named First I shall consider the Apostles commission to fetch in the Gentiles This is called a Mystery Ephes. III. 4 5 6 c. Whereby when ye read ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel c. This is the great business in the Prophets To bring thy sons from far All the Ends of the Earth shall see the Salvation of God c. In a word this is a great monument of the Riches of grace that when the Gentiles had lain rejected so long as two and twenty hundred years so deep as to commit all sin and not know of sin so inslaved as to adore Devils so far from the means of grace as that they never heard of it yet not length of time depth of sin power of Satan nor vastness of distance could hinder the light of the Gospel breaking in upon them O! the heighth depth bredth and length of the grace of God! Here is a large field to consider this Grace As first how the Gospel was slighted by the Jews yet this Grace was not worn out of patience but God sends it also to the Gentiles And secondly how it was brought to them that cared not to come to it I might speak here of our share of this grace who were Heathen It was good tidings to all people as to the Romans Chap. I. 6. Among whom are ye also the called of Jesus Christ But I shall keep close to the words of the Text. I shall observe two things concerning this Commission I. The time when this Commission was given II. The work which the Apostles were to do by vertue of this Commission First The time Christ being now risen And the reasons why Christ took this time to deliver this Commission to his Apostles were these 1. One reason of it appears in the word Therefore In the 18 vers All power is given unto me in Heaven and in Earth Go ye therefore All power as Mediator He dispenced things before after his own Will by vertue of his Soverainty Rom. IX 18. Therefore hath he mercy on whom he will have mercy But add to this that now he had paid a price for the Heathens he had earned his wife as Jacob had conquered Satan that had them captive had exhibited a Righteousness to save the wickedest where they would apply it had broken down the partition wall between Jew and Gentile In Ephes. II. 13 14. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our Peace who hath made both one and hath broken down the middle wall of partition between us And in vers 15. he shews you how Having abolished in his flesh the enmity even the Law of commandments contained in Ordinances c.
Matth. III. 7. When John saw Pharisees and Sadduces come to his baptism he said Who hath warned you to flee from the wrath to come By receiving Baptism they fled from Gods wrath that was coming upon the Jewish Nation So 1 Pet. III. 21. The like figure whereunto even Baptism doth now save us As the Ark saved Noah and his family from perishing in the general Deluge so Baptism the figure of that saved those that received it from the destruction that was then coming Would men look upon Baptism under this notion as it is a badge of preservation they would not need much perswading to baptize their children And thus I have considered the Disciples Commission and Work Go teach all Nations baptizing them I now come to the Form of Baptism In the Name of the Father and of the Son and of the Holy Ghost It is not unprofitable to observe how the Holy Ghost at the story of great actions doth oft intimate the Trinity Let us make man Let us confound their language And at the XVIII Chap. of Genesis you read of three men that stood by Abraham who are called afterward Jehovah And at the settling of the Service of the Tabernacle Num. VI. ad fin the Form of blessing that was prescribed to the Priests to use intimated a Trinity The Lord bless thee and keep thee The Lord make his face shine upon thee The Lord lift up his countenance upon thee But to spare more instances at Christs entry into the Ministry the Trinity is at his Baptism and now at the end of it he proclaims it and injoyns it to be profest at every Baptism Christ giveth no rules for the manner of Baptism but only this for that needed not it being known before The Anabaptist pleads that there is no precept for Infant-baptism I say it needed not and Christ took up Baptism as he found it If a Law be made in these words Let all the University come to S. Maries on the Sabbath it would be madness hereafter to say That there ought to be no Sermons there because there is no mention of them in the Law That is supposed in the Law as a thing common and known So Christ makes this Law that all Nations should be baptized he directs not in this Law how to Baptize nor who to be baptized because that was so well known to all already And you may observe that the Jews never wonder at Johns baptism as to the thing but all run to him to be baptized Matth. III. 5. There went out to him Jerusalem and all Judea and all the region round about Jordan and were baptized of him And John is questioned only what authority he had to baptize whether it was from Heaven or of Men. They would have said his Baptism had been from the Devil if it had been of the nature of a Monster never seen before No Baptism was well enough known to the Jews and both John and Jesus Christ took it up as they found it And the Form was the only new rule that he gave for the Ministration of it and that he did because it was necessary in the alteration of the Oeconomy into which Baptism was an Introduction There were three Forms of Baptism as used for introduction First The Baptism of Proselytes under the Old Testament these were baptized into the Profession of the Father not verbatim so said but reipsa it was so I shall not dispute how far holy men then acknowledged the Trinity But under the second Temple when that doctrine was more obscure their common appellation of God was Father Secondly Baptism in the Gospel was at first in the Name of the Son only though not under this title And this was doubly done by John and by the Apostles 1. John baptized in the Name of the Messias now coming Act. XIX 4. John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus John baptized half a year before he knew the person of the Messias John I. 31. I knew him not So those baptized by him knew not Jesus yet were baptized into the Messias Hence that Act. XVIII 25. Apollos spake and taught diligently the things of the Lord knowing only the baptism of John And such were those XIX Act. 2. that were baptized into Johns baptism but knew not whether there were any Holy Ghost They by their baptism took the badge of owning the Messias but knew not his person Thus John baptized into the Name of the Messias 2. The Apostles baptized into the Name of Jesus as true Messias That in III. John 22. is so to be understood After these things Jesus came and his Disciples into the land of Judea and there he tarried with them and baptized By the way we may take notice of two things First That Christ bids his Apostles here Go to the Gentiles yet they were not of divers years Act. XI 19. They that were scattered abroad upon the persecution that arose about Stephen travailed as far as Phenice and Cyprus and Antioch preaching the Word to none but unto the Jews only And Peter preached not to any else till he had the vision Act. X. The reason of which may be fetched from Act. I. 8. Ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the Earth By which words Christ commands them first to preach all Judea through before they preached to the uttermost parts of the Earth Secondly That Christ bids them baptize in the Name of the Father and of the Son and of the Holy Ghost yet they did baptize all the while they were in Judea in the Name of Jesus only Act. II. 38. Be baptized every one of you in the Name of Jesus Christ. VIII Chap. 16. They were baptized in the Name of the Lord Jesus So the XIX Chap. 5. When they heard this they were baptized in the Name of the Lord Jesus Now the reason of this was to seal Jesus for the Messias and true God The controversie was whether Jesus was the Messias hence Jesus Christ is so oft joyned together not so much to shew Christ a Saviour as to assert Jesus to be Christ. And for this end baptism among them was in the Name of Jesus And hence the Apostles benediction Grace and peace from God and Jesus Christ in their Epistles Where is the Holy Ghost says Socinus Not excluded though not nominated If satisfaction be given concerning Jesus that he is the Messias satisfaction is easie about his Spirit The Jews acknowledged the Spirit of Messias of a Divine Nature and acting even to be the Spirit of God that wrought the Creation So Zohar on Gen. I. 2. Now therefore that being the thing to be setled that Jesus was the Messias and Son of God the Apostle applies himself to that in the benediction and the other would follow of
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
say unto him I profess this day unto the Lord thy God that I am come unto the Country which the Lord sware unto our Fathers for to give us And the Priests shall take the basket out of thine hand and set it down before the Altar of the Lord thy God And thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt and soiourned there with a few and became there a Nation great mighty and populous c. likewise there was a form appointed to be said over the beheaded Heifer XXI Deut. 6 7. c. And all the Elders of that City that are next unto the slain man shall wash their hands over the Heiser that is beheaded in the Valley And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto thy people Israels charge The Priests when they blessed the people had also a form prescribed them VI. Numb 23 24. c. Speak unto Aaron and unto his sons saying On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee The Lord make his face shine upon thee and be gracious unto thee The Lord lift up his Countenance upon thee and give thee peace And David appointed Psalms for the Tabernacle 1 Chron. XVI 7. And the Schools of the Prophets no doubt had Forms delivered to them So John and Christ taught their Disciples to Pray as wellas to Preach He had not been the Great Teacher had he not taught a Form of Prayer We should have been left untaught in not the least thing Consider also in the behalf of prescribed Forms that we poor creatures short fighted in divine things know not what we ought to pray for Peter at the Transfiguration prayed he knew not what IX Luke 33. We often as Adonijah are ready to ask our own Bane There is no man but if God had granted all that ever he asked it would have been worse with him Midas his wish may teach this But that place of the Apostle will be objected against me in Rom. VIII 26. The Spirit helps our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings that cannot be uttered Therefore we need no forms as long as what we are to pray is dictated to us by the Spirit But I answer T is the Spirit not an Oracle within us to teach us immediately The Word teaches us what and how to ask But the Office of the Spirit is to help our infirmities in asking our infirmities of memory our want of application to ourselves of what we know to be our wants So in the application of Doctrines of Promises the Spirit teaches us no new thing but minds us and brings home to the feeling of our Souls those things we learnt from the Word Consider moreover we had need to be taught of God what language to use when we are speaking to God T is no small thing to betake our selves before him and to speak to him who is the great and living God Now is it an easie thing to speak as we ought to do unto him Jobs friends spake not right things of God XLII Job 7 8. For which God tells them his wrath was kindled against them and requires them to make attonement for it by offering up seven Bullocks and seven Rams Moses could not speak unto Pharaoh IV. Exod. 10. Much less how shall the poor creature address unto the great God Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us XIV Hos. 2. Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the Calves of our lips Where you see are express words put into our Mouths to use when we go and make our Confessions unto God Ah! Gracious God how ready art thou to give that biddest us Ak and teachest us to ask also That puttest Words into our Mouths and teachest us what to say to thee He must needs be ready to pardon sin that would prevent sin in our prayers that are begging for pardon Christ well knew the Majesty of God and the necessities of men the need of Prayer and our disability to pray and therefore he left not himself without a witness of infinite mercy and condescention nor us without one of the greatest things that we could have prayed for when he left us this Platform of Prayer When ye pray say c. And so I come to the Prayer or Form it self When ye pray say Our Father c. It is an opinion then that I can rather wonder at then understand that bids when we pray Say not Our Father As I have often grieved to see the neglect and disuse of the Lords Prayer and to hear the reproach that some have cast upon it so have I as seriously as I could considered what ground these have had for the disusing of it and to this hour I rest admiring and no way satisfied why they should refrain it when Christ hath commanded the use of it as plain as words can speak Matth. VI. 9. After this manner pray ye and again in the Text When ye pray say The Cavils that are made against the use of it are obvious I. To avoid superstition for unto such ends it hath been used Here I cannot but think how wild it is to extinguish a thing good per se because another useth it ill To cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from a Superstition to run he knows not whether II. Such a narrow Form straitens the heart is too strait stinting the exercise of the gift of Prayer And here I cannot but think of Soloecisms in pride of apparel It is monstrous to make cloths our pride which are only a badge of sin and cover of shame So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well when it is mainly given because we cannot pray at all III. It is generally questioned whether it be a Form of Prayer or a Copy to pray by IV. If a Form yet what warrant have we to subjoyn it to our Prayers as we usually do V. And if both yet that it is not lawful for every one to say Our Father I shall not dispute these Questions The words of the Text plainly answer the most of them Nor that I go about to give the sense of the Petitions There are many good Comments upon them I shall only consider the nature of the Prayer and the manner of its giving that we may be the better satisfied in the manner of its use First As the Ten Commandments are
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
to hinder him from the Love of God the Believer hath Sin the World the Flesh the Devil nay Deum Visum iratum God himself when he seems to be angry yet he loves God through all these Whereas Adam fell in the first opposition 3. A Believers obedience is more excellent than Adam did or could perform Adam had no hindrance nay he was not in a condition of passive obedience A Believer obeys through poverty sadness pains nay to death it self Thus Having the Spirit speaks not perfection yet at last brings to perfection in Heaven Adam begun in perfection and grew imperfect Holiness begins and sojourns in imperfection here and ends in perfection hereafter VII Having the Spirit speaks having it for ever XIII Joh. 1. Having loved his own which were in the World he loved them unto the end The falls of them that have the Spirit as for example of Peter of David speaks not the loss of the Spirit nor the weakness of the Spirit but only the Spirits disposing Every sickness is not loss of life so every fall is not the loss of the Spirit I might illustrate this from the Spirits acting in ruling and guiding the course of nature The Spirit as Creator preserves the Universe in its being and order How In that he hath set rules in the course of nature that there should be such seasons such productions such causes to produce such effects that warmth and nearness of the Sun should cause Spring and Summer and so contra And the Spirit sits above all and gives influence So when Nature is inverted that there happen winter-weather in Summer and contra Summer-weather in Winter the Spirit is not departed from his work nor is he become weak but so disposes and that after his own Rule viz. Northern cold winds and rain to breed cold though in Summer thick cloudy air and sky warmth even in Winter So though he fails of the Rule set in regard of the seasons yet not of the Rule set of such causes producing such effects So the Spirit hath set a Rule in Course in the work of Grace that such cause produce such effect that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off And in Winter we have not lost the Sun though he be not so near Now when the Course of Grace is inverted and man falls the Spirit is not lost but this is according to the Rule set of causes and effects care of mens ways to produce growth and comfort neglect thereof to produce failings But yet the Spirit is not quite gone from his work VIII Having the Spirit speaks not having the gift of Prophesie As some did not distinguish before concerning the Indowments of the Spirit so do others not distinguish here or at least confound Hence some will say I believe therefore I have the Spirit of prophesie Of all men I believe least they have the Spirit that boast of it But to this I shall only say two things First Did the very holiness of Christs person necessarily indue him with the Spirit of Prophesie If so then what need had he of the gift of the Spirit It is said of John Luke I. 15. That he should be filled with the Holy Ghost even from his mothers womb But it is not said so of Christ. Nor was John Baptist filled with the Holy Ghost in that sense Secondly These are of so different natures that one is not the cause of the other 1. The Spirit of Sanctification is only to help our infirmities c. the Spirit of Prophesie not 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation the other not 3. The Spirit of Sanctification only proves good the other may be the occasion of evil S. Pauls revelations were in danger to puff him up 2 Cor. XII 7. Lest I should be exalted above measure through the abundance of the Revelations there was given unto me a thorn in the flesh the messenger of Satan to buffet me 4. The Spirit of Sanctification changeth the heart the other not 5. It goeth through the whole soul the other not And thus I have done with the eight Observations I named which may serve as good directions for our understanding what it is to have the Spirit and what is the nature of his operations I might add more As First One may have the Spirit and not know it Secondly One may have a great measure of the Spirit and yet doubt whether he have it at all Thirdly The Spirit is not had upon courtesie of mans will but by the over-powering of Gods grace Fourthly The chief way of the working of the Spirit is to work Faith and Love and to build up Christians by Faith and Love A SERMON PREACHED AT S. MARIES Cambridge June 24. 1660. 1 COR. XIV 26. How is it then Brethren When ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things be done to edifying THE last time I spoke of one abuse in the Publick Assembly of this Church of Corinth and that was misjudging and misreceiving the Holy Sacrament Here in the Text is another disorder and confusedness in the exercise of the Publick Ministry from what arising uncertain but certainly ending in non-edification as the Apostle intimates by the conclusion of the verse Such confusion indeed in their business that we know not where to find them and indeed the Chapter is very hard very hard either to find out what it was they did or what it is the Apostle would have them do or whence proceeded that enormity that he doth correct We will inquire after it the best we can and keep as near as we can to the words of the Text. In it are three parts I. What to do in a certain case How is it then Brethren II. The case propounded When ye come together every one of you hath a Psalm hath a Doctrine a Tongue hath a Revelation hath an Interpretation III. The Determination given Let all things be done to edifying I. What to do in a certain case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School-phrase and if I be not much deceived the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used infinitely in the Talmud and in Tanchum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word occurs a thousand times It means most commonly What is to be done in this case or May such a thing be done Either will serve here Every one hath a Psalm hath a Doctrine hath a Tongue c. What is to be done in this case Or may we do thus and keep to this Custom The Apostle resolves the case in the end of the Verse Let all things be done to edifying And so vers 15. compared with vers 14. If I pray in an unknown Tongue my spirit prayeth but my understanding is unfruitful And then comes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is
of the nature of this work which will speak it moral and upon that account fit to be used in the Christian Church And secondly the Evidence of the use of it in the first times And first of the Nature of this Duty Many things are spoken of the excellency of the book of Psalms and many may be spoken of the Excellency of singing Psalms I may allude to that expression Many daughters have done virtuously but thou excellest them all So may I say in reference to this Duty all Duties are excellent but this includes all In singing of Psalms there is what is in other Services and more Prayer is our duty Praise speaking of Gods works singing are our Duties but this last is all it is like the holy Incense mixt of all these perfumes The excellency of this duty will appear further under these four heads First It is an action that helps up and keeps up the heart in a Spiritual frame as much as any See the Apostle arguing for singing upon this account V. Ephes. 18 19. Be filled with the spirit Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your hearts to the Lord. And V. James 13. Is any among you afflicted Let him pray Is any merry Let him sing Psalms If the heart would be up in mirth use this to help it up being not yet come into frame If it be up use this to keep it that it be not transported The Heart by spiritual musick is called up to beat in the right mean As David by his Harp calmed Sauls spirit so this is proper to beat down immoderate mirth And so on the other hand it is proper to free the mind of lumpishness and sadness as Elisha being put into a passion and disturbance at the sight of the King of Israel called for Temple Musick to pacifie and allay his discomposed mind 2 King III. 14 15. And Elisha said as the Lord of Hosts liveth before whom I stand surely were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee But now bring me a Minstrel And it came to pass when the Minstrel played that the hand of the Lord came upon him See a strange passage in Jer. XX. at the 12. vers the Prophets heart is quite down O Lord of Hosts that tryest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause At the 14 vers his heart is lower yet Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed But in the midst of these sorrows and dejections he falls to praising and singing unto God At the 13 vers Sing unto the Lord praise ye the Lord. He strives to wind up his heart to a right pitch with Sing unto the Lord. As God requires outward and inward worship so a spiritual frame for inward worship may be forwarded by the outward composure Gazing drowsiness hinders the activity of the Soul but the contrary temper furthers and helps it Singing calls up the Soul into such a posture and doth as it were awaken it t is a lively rowzing up of the heart Secondly This is a work of the most meditation of any we perform in publick It keeps the heart longest upon the thing spoken Prayer and hearing pass quick from one Sentence to another this sticks long upon it Meditation must follow after hearing the word and praying with the Minister for new sentences still succeeding give not liberty in the instant well to muse and consider upon what is spoken But in this you pray and meditate praise and meditate speak of the things of God and meditate God hath so ordered this duty that while we are imployed in it we feed and chew the cud together Higgaion or Meditation is set upon some passages of the Psalms as IX Psal. 16. The same may be writ upon the whole duty and all parts of it viz. Meditation Set before you one in the posture to sing to the best advantage eyes lift up to Heaven denote his desire that his heart may be there too hath before him a line or verse of prayer mourning praise mention of Gods works how fairly now may his heart spred it self in Meditation on the thing while he is singing it over Our singing is measured in deliberate time not more for Musick than Meditation He that seeks not finds not this advantage in singing Psalms hath not yet learned what it means Thirdly This is a Service in which we profess delight in the thing we have in hand Yea even in sad mourning ditty we delight so to mourn Psal. C. 1. Make a joyful noise unto the Lord all ye Lands serve the Lord with gladness T is a noise of joy and gladness It speaks that we delight in Gods Ordinances that we are about As Musick at Table shews we make a Feast of delight of what God hath provided Solatur voce laborem He that sings at his work shews that his work goes on with contentedness David at his harp and composing Psalms to the honour of God what delight did he take therein So that in singing there must be two things I. The Ditty to be applied by Meditation And II. Tuning the Voice to it in the best liveliness we can as delighting in the work Nay Fourthly This is a Service wherein one is cheared from another It is a joynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One takes mirth life and warmth from another a holy servor and emulation as the Seraphins Esa. VI. strive to outvy one another in praising God Who is there but while he is joyning with the Congregation in this Duty feels such an impression and excitation his own string wound up by the consort of the Quire T is a story goes of St. Austin that it was one means of his conversion the hearing the heavenly singing of Psalms at Milan As all our Duties here in publick carry some bond and badge of communion we come to pray together hear together and so profess our selves Christians together we being all Scholars in the School of Christ so this of singing together more especially speaks it out But herein is not only a sign of communion but also mutual excitation As David speaks when he was at this work Psal XXXIV 3. O magnifie the Lord with me and let us exalt his Name together We do as it were joy one another to put on all as much as we can to joyn together in the praise and honour of God I need to say no more to shew that so excellent a Duty could not but be setled by Christ with others in the Christian Church the very nature of the thing may speak it I shall therefore only speak to three things I. The warrant of Christ for the observance of this Duty II. The admonitions of the Apostle for the same purpose And
III. An Instance or two of the practise of all the Church And all this will serve for illustrating the second thing I propounded for the clearing this Duty viz. Secondly The Evidence of the use of it in the first times I. Our Saviour the very next thing he did after signing sealing and sanctionating the New Testament was to sing a Psalm And who then can doubt of the institution of this as a New Testament-duty Matth. XXVI 28. 29 30. For this is my blood of the New Testament which is shed for many for the remission of sins But I say unto you I will not drink henceforth of the fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom And when they had sung an Hymn they went out into the Mount of Olives Let us stick here a little and from this singing of an hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may observe three things 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number Beza approves of Erasmus here for departing from the Vulgar That hath it Hymno dicto He cum cecinissent Beza hereupon Ut intelligatur Apostolos una cum Christo cecinisse That men might understand that the Apostles joyned with Christ in singing And very true for it was the custom among the Jews in all companies that celebrated the Passover so to do for though one chiefly rehearsed yet all had some share in the Quire And so in the case in the Text though the Psalm were of their own composing yet the Congregation bare some part in it as Miriam with Moses XV. Exod. 21. Apostolos cecinisse the Apostles sung Was Judas there or no I wonder it is not confessed by all the World it is so plain that he eat the Passover received the Sacrament and stayed the Psalm and was present till all rose from the Table And Christ knew him and yet gave the Psalm and sung with the whole Table And Peter and John knew him and yet it were peevishness to think that they joined not in the Quire when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung What can they say to this that refuse to joyn with us in this exercise Will they can they say that Judas was not there But if that be granted that he was gone yet at the eating the Passover it is well known every company sung together without bogling 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung What The very same that every company did viz. The great Hallel as it was called which began at the CXIII Psalm and ended at the end of the CXVIII No expositor but grants this and no reason to the conrary for Christ complied with all the rites of the Passover and started not from them in this Here the Lord of David sings the Psalms of David What Christ saith by way of posing If David in Spirit call him Lord how is he his Son We may say the like by way of admiration If David in spirit call him Lord how did he descend to make use of his Poetry What says our Caviller now Set forms are too strait for the Spirit He that had the Spirit above measure thinks not so but useth such He that gave the Spirit to David to compose sings what he composed That All-blessed Copy of peace and order could have indited himself could have inspired every Disciple to have been a David but submits to order which God had appointed sings the Psalms of David and tenders the Peace of the Church and takes the same course the whole Church did 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung a Hymn In what Language Here is a question indeed and that might provoke a Scholastical dispute both in Divinity and Antiquity In Divinity Did they sing in the original Hebrew That was not now understood In Antiquity Had they a translation of the Psalms and Hagiographa now Yea they had the LXX But all that sung understood not the LXX But had they a Vulgar Translation in their own Tongue This draws into another question viz. What was their Tongue I should answer Not the Syriack we now read but the old Syriack or Chaldee which they call Turgumica And I should answer to the former question That they had the Hagiographa now in the Tongue as well as the Prophets of Jonathans translation and I find in both Talmuds that each speaks to it to confirm it However who thinks they sung in a Tongue they understood not or in any other but the Vulgar And here is our warrant for our framing the Psalms into our Tongue and Metre Thus have we seen the Example nay institution of our great Master II. Now let us hear our great Apostle the Apostle of the Gentiles In two places he speaks to this subject besides what he says in this Chapter Ephes. V. 18 19. Be filled with the Spirit speaking to your selves in Psalms and Hymns and Spiritual Songs singing and making melody in your hearts to the Lord. And Col. III. 16. Let the word of Christ dwell in you richly in all Wisdom Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. Where let us take up three things as we did in the former 1. Observe how spiritual a pitch he set this at and what elevation of Heart he ascribes to it Be filled with the spirit speaking to your selves in Psalms and Hymus c. It is the very vent and issue whereby a spiritual frame breaks out in its chiefest demonstration The more we are filled with the Spirit the more we break out this way and a most fit vent it is to the Spirit when both Tongue and Heart speak and put forth themselves in their best vigor by singing to the praise of God when the heart is full of spiritual fervor this excellent way So in that place to the Colossians Let the word of Christ dwell richly in you When it does it will break out in all wisdom and in Teaching and Admonishing one another in Psalms and Hymns c. 2. Observe the three Titles he useth Psalms Hymns Spiritual Songs They are variously indeed taken but very generally for the Psalms of David Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms upon any subject Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms of Praise Spiritual Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cantica magis artificiosa Psalms about which is employed greater art and curiosity Others differ upon particulars but agree upon this that by these three are meant the Psalms of David and other Songs in Scripture What If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Psalms of David upon any subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymns be such Psalms as are picked out and used for special occasions as Hallel those of Degrees and for every day So that word seems to imply from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used to express the Psalms that Christ and his Apostles
sin should never be changed the contents of the Flesh and the World should never have an end And how sadly and miserably do we feel the contrary to our eternal sorrow Oh! Satan thou hast deceived us and we have been deceived thou hast proved stronger than we and hast undone us For indeed Satans strength lies in his Cosenage cut but these locks of his like Sampsons and he is weak and can do little Satan with all his strength and power cannot force any man to sin and therefore his way is to cheat them to sin If Satan could force any soul to sin all souls must go to Hell and no flesh should be saved for he would spare none but since he cannot force and compel the Will he cheats and cosens the Understanding and so perswades the Will The subtil Serpent winds into the Will and Consent by deceiving the Fancy and Intellect as the Apostle speaks of sin Rom. VII 11. Sin deceived me and so slew me Satan deceives and so destroies How he does insinuate and inject his deceit and illusions upon the minds of men how he strikes fire that the tinder of the soul may take some kindling is not so easie for discovery as it is sad in experience It is a depth of Satan hard to be known as to his managing of it but too well known in the effect and operation I shall not therefore trouble you with any discourse upon that subject though something might be said about it both from Philosophy and Divinity II. It is a Masterpiece of his cheating to cheat men in matter of Religion To deceive the Nations with a false Religion instead of a true as he did the Heathen before he was bound and as he hath done the greatest part of the World with Popery and Mahumetism since he was let loose As it is the great work of Christ to propagate the truth and to promote the Gospel which is the great Truth of God and Mystery of Salvation so Satan makes it his business to sow tares among the wheat to corrupt the truth as much as possible and to muddy the wholsom waters of Religion of which the Sheep of Christ should drink as much as he can that no man may drink but durt and puddle As he himself abode not in the truth Joh. VIII so he cannot abide that men should abide in it if he can prevent it In 2 Cor. IV. 4. The God of this World blindeth mens minds that the brightness of the Gospel of the Glory of Christ should not shine to them The Devil plays not the small game of cheating men of their mony of their lands and worldly interests as men cheat one another but of their Religion of the soundness of truth of solid and wholesom principles Whence else such Idolatrous principles among the Heathen such damnable traditions among the Jews such cursed heresies among Christians The enemy hath done this who cannot abide the fair growing of the Wheat but if possible he will choke it with Tares Do you not hear of Doctrines of Devils 1 Tim. IV. 1. and of damnable heresies 2 Pet. II. 1. T is the Devils damnable plot and design to destroy men by their very principles of Religion to poyson the fountains out of which they should drink wholsom water that they drink death and damnation where they should drink wholsom refreshing It is a cheat too sad when the Devil cosens men to the hurt of their souls by their chusing and using things for their bodies outward condition but it is a Mastery of his delusions when he cheats them in matters and principles of Religion which they chuse and use for their souls T is a great and a sad mastery of his when he brings men to sin out of the very principles of their Religion to establish mischief by a Law As the vilest Act that ever was committed in the World viz. the crucifying the Lord of life the Jews did it out of the very Principles of their traditional Religion which ingaged them not to endure such a Messias And the horrid fact that this day commemorates which even amazeth all stories and the like to which no Age or Nation can produce or parallel they did it out of the very principles of their Religion their Faith being Faction and their Religion Rebellion as our Churches have many a time heard that character of them It is not a trifling business for men to take up principles and practises in Religion out of fancy and humor and self conceit though that hath been very much in fashion in our days It is Satans masterpiece of Policy to make men forsake the Waters of Siloam that run softly and to dig themselves Cisterns that will hold no water and so to perish for thirst Is it not a desperate cheat of Satan that men should out of principles of Religion refuse the publick Ministry out of principles of Religion should rant and become Atheists out of principles of Religion should do as they were about to have done by us this day to destroy those that are not of the same principles and Religion A sad thing when that which should be a mans balm becomes poison and those things which should have been for his greatest good should turn to his greatest evil when his principles of Religion become his greatest ruine Surely a very powerful cheat of Satan is there when men chuse darkness to be their light poison their diet and doctrines of Devils to be their way of Salvation I shall only mind you of the Apostles counsel 1 Joh. IV. 1. Beloved believe not every spirit but try the Spirits whether they are of God for many false Prophets are come into the World And that of another Apostle Prove all things and hold that which is good And Be not led away with every Doctrine The present occasion calls upon us to remember what men seduced by Satan would have done to us and what the God of truth and mercy hath done for us and we cannot better do either than with reflection upon Religion The Text before us tells us that Satan deceives all he can and musters an Army of those that he hath deceived to fight against those that will not be deceived For ask that Army why do you fight against the Camp of the Saints and why do you besiege the beloved City And what answer in the World can they give but this Because they will not be deceived by Satan as we are And ask our Gunpowder Plotters Why do you go about to destroy King Parliament and Nation What quarrel have you against them that you would bring so horrid a ruin upon them What wrong have they done you that you will take so severe and cruel a revenge Why they will not be as we are blind as we are blind befooled and deceived as we are befooled and deceived A sad case that a Nation must be destroyed because it will not be cheated by Satan because it will not put
These most abominable ones in that most abominable generation we have been speaking of and the Text speaks of were such as had been once in the right way in the profession of the Gospel but now were utterly revolted from it and become most contrary to it And so our Saviour shews the very topping up of the wickedness of that generation in that Parable of the Devil cast out by the Gospel but come in again with seven evil Spirits worse than himself So saith he shall it be with this generation Mat. XII 45. Of such the Apostle speaks 1 Tim. IV. 1. Some that should depart from the faith giving heed to seducing Spirits and doctrines of Devils And he saith that such a falling away would discover the man of sin and child of perdition 1 Thes. II. 3. And the Apostle 1 Joh. II. 19. saith that many Antichrists were abroad come out from them that professed the Gospel but now were become Antichrists And this our Apostle in this Chapter vers 2. intimates that they had once known the way of righteousness but were turned from the holy commandment that was delivered to them And being thus turned out of the way and fallen from the truth they were fallen into all manner of abomination Read but this Chapter and the Epistle of Jude at your leisure and you will see the full Character of them In little take this account of them 1. That like Balaam for love of filthy lucre they made merchandize of souls and cared not what became of them that they might get gain And accordingly 2. That they led them into all loosness and libertinism to commit fornication and eat things sacrificed to Idols to â—iot in the day time and indeed to account any thing lawful I might produce Scriptures for all these but I suppose you remember them 3. They were direct enemies to the power and purity of the Gospel and bitter persecutors of the sincere professors of it The Apostle gives evidence enough of this in those few words 2 Tim. III. 8. As Jannes and Jambres withstood Moses so do these also resist the truth I shall spare more picturing of them read but the places I have cited and you will see them in very sad colours And now let us look upon them as very justly we may as a very sad spectacle such another as the spectacle of the fallen Angels once Angels but now Devils these once Christians but now brute beasts Atheists Devils incarnate In the cursed copy and example before us Balaam and these his disciples or followers we may see the fruits of two as cursed trees as any grows by the lake of Sodom Covetousness in Balaam and Covetousness and Apostacy or revolting from the truth in these that came after him Covetousness that makes him to sell a whole Nation to Gods curse and plague and their own ruine for the wages of unrighteousnes He hath got a bag of mony and twenty four thousand men of Israel are destroyed for it and the anger of the Lord brought upon the whole Camp And what cares Balaam for all this so long as he hath got the mony Oh the cursed fruits of covetousness that might be reckoned heaps upon heaps I shall but mention one and that may be enough Covetousness made Judas sell the very son of God for mony A monster of villany that the very Devils themselves might stand amazed at but that he played their own game And as for Apostacy or revolting from the truth how horrid fruits and effects have followed and do follow upon it Scripture and History give such evidence and instance that to speak of them would take up more time then even this whole day would afford us We shall only speak of one perticular wherein all Apostacy and all the fruits of Apostacy are met and convened and that is that which this day gives us occasion to commemorate and remember viz. the Church of Rome When you read of those that have forsaken the right way and gone astray remember Rome for who is there that hath done so more and when you read of following the way of Balaam and loving the wages of unrighteousness remember that Church and City for who hath done the one and who doth the other more than she she cavils at us as if we had forsaken the right way when we forsook her but we most truly answer that we forsook her because she hath forsaken the right way The Church at Rome was once in the right way indeed and celebrated for it through the whole world as the Apostle tells us Rom. 1. 8. But how long did it continue in that way I may very well answer as long as it was built upon the rock Christ but when it began to build it self upon Peter then and thenceforward did it forsake the right way For certainly he forsakes the right way that leaves to build upon the sure foundation Christ and builds upon the sand the person of a meer man If I were to render an account of my belief concerning the first Founders of a Church at Rome I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost when the Holy Ghost was poured upon the Apostles Strangers of Rome Jewes and Proselytes Did not some of these believe and returning to Rome carried the Gospel thither with them If any doubt it I shall name two of them that did Rom XVI 7. The Apostle from Corinth saluting the Church that was then at Rome among others names there Salute Andronicus and Junius my kinsmen and Fellow-prisoners who are renowned among the Apostles and who were in Christ before me Here are two men that were very highly respected among the Apostles and that before Paul was an Apostle and where and when could this possibly be but at that time at Jerusalem these being of those that are mentioned in those words There were then at Jerusalem Strangers of Rome Jews and Proselytes By these men and some other that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome and a Church first founded there And I must believe that the Church by them planted there was watered by Paul and that before ever he came to Rome That ye may think a Solaecism to say that he watered the Church of Rome before ever he came at it But the Church came to him For if you observe that Act. XVIII 2. That Claudius had expelled all the Jews out of Rome and that the Apostle met with Priscilla and Aquila and divers others of that Church mentioned Rom. XVI you must conclude that when they returned to Rome again after the death of Claudius as it is plain they did they returned fully furnished with the doctrins and instructions of that blessed Apostle and so there is a Church there then pure and holy and in the right way and renowned as the Apostle tells us through the world but how
shall come mockers walking after their own lusts the very same men that our Apostle speaks of here But which are these last days A threefold conception is taken up concerning the thing 1. That by the last days is meant all the time of the Gospel from its first coming into the World to the Worlds end But that is too wide a compass to be a mark of such an occurrence as the Apostle speaks of here 2. By the last days some understand the last days of the World and so will apply the things and men spoken of here to these times wherein we live and hereabout and so to the Worlds end but this construction will hardly agree to what the Apostle aimeth at here when he bids Timothy Turn away from such men nor agree with other places of Scripture that speak of the same men Therefore 3. The proper meaning of the expression in the common use of the Phrase in Scripture is The last days of Jerusalem and of the Jewish state when both of them drew near their end and desolation And for confirming of this among numerous evidences that I might produce I shall give you but two places of Scripture and the reason of the expression Act. II. 17. The Apostle Peter citing those words of the Prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He plainly and positively asserteth that the Prophesie was fulfilled at that time when now it was but forty years to their destruction The Apostle John 1 Epistle chap. II. 18. plainly tells Little children It is the last time and as you have heard that Antichrist cometh so there are now many Antichrists whereby we know that it is the last time And the reason of the expression Because the destruction of Jerusalem and of the Jewish state is charactered in Scripture as the destruction of the whole World which might be evidenced by abundance of instances Therefore the last days of that City and State are named as the last days of that World Now who these were of whom in those last days of Jerusalem the Apostle speaketh may be some question viz. whether unbelieving Jews or some that had professed the Gospel but had revolted from it and had corrupted it by their false doctrine and evil lives I doubt not he means the latter which might be cleared out of several other places in Scripture and even out of this place also when the Apostle saith they had a form of godliness and that concerning the faith or doctrine of the Gospel they were reprobate The mystery of iniquity he calls it 2 Thes. II. i. e. iniquity under a mask or visor of Religion for the opposition of the unbelieving Jew against the Gospel was barefaced iniquity Iniquity above board and that had no mask or mystery in it But these under the mask of the profession of the Gospel opposed the purity and resisted the truth of it And of such Apostates the Epistles of all the Apostles are full of complainings as instances might be produced which would take up the whole time now allotted I shall alledge but these two places Act. XX. 29 30. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Also of your own selves shall men arise speaking perverse things to draw away Disciples after them And 1 Joh. II. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And to the same tenor tends that parable Matth. XII ad â—in So that you have here the wickedest men of the wickedest generation that ever was upon the earth For so was that generation wherein they lived and they the very dregs of that generation that generation resisting Christ and the Gospel with open face these under a mask of Religion and the Gospel that generation proclaimed open enmity against the truth these practising it under pretence of friendship Those came against Christ with swords and staves these saluted Christ with a Hail Master but betrayed him They pretended to the Gospel as Herod pretended to worship Christ when he was new born but intended to murther him And herein they outvied Jannes and Jambres their samplar as commonly in writing after a wicked Copy the Transcript exceeds the Original For Jannes and Jambres had never owned the Truth as they had done for these had owned it bet now resist it I need not I suppose either to trouble my self or you by insisting to prove that the Apostle by the truth here does mean the Gospel And do I need to clear why the Gospel is called by that title of the truth If any desire that let me briefly propose these things to him I. First look upon the heathens Theology and Religion and that were but a mere lie Those poor wretches as Esa. XLIV 20. Fed on ashes and a deceived heart turned them aside that they could not say there is a lie in my right hand though there was nothing but a lie there The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge viz. to perswade men to worship Devils for God 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God That I may well remember to you that passage about the mad Emperor Caligula that would needs be a God and for that purpose had dressed himself in accoutrements possible to make him seem such a one A sober man that saw all being asked what he thought of him why saith he I think he is magnum delirium A great piece of foolery Stand and look on the Divinity of the Heathen as it is charactered by the Poets and all is but a great fable Mark the Religion of the Heathen as it was prescribed by their Augurs Pontiffs Philosophers and it is nothing but a great lie That the Gospel that was to uncharm those delusions to release those poor creatures from those cheats and impostures is most deservedly called The truth II. Look upon the Religion of the Jews that was all but types and shadows Moses face vailed Israel in the cloud all Divinity and Religion under mysteries and figures The Tabernacle was filled with a cloud as soon as it was set Exod. XL. ad finem and all the Ordinances given out of it cloudy and shadows Hereupon the Gospel is called the Truth because it unridled those mysterious Hieroglyphicks unvailed the face of Moses and shewed the substance and body which those vails and shadows did infold Thereupon it is that the Evangelist makes that most pertinent opposition Joh. I. 17. The Law was given by Moses The moral Law was given by Moses the ministration of condemnation as the Apostle calls it 2 Cor. III. but grace came by Jesus Christ against
contabescere morbo corrodi to languish to pine away to be eaten up with some malady and if I miscount not you have it but three times in the Bible and those in the Psalms Psal. VI. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by our English Mine eye is consumed because of grief by the Interlineary Latine Erosus est prae indignatione oculus meus And the very same words you have Psal. XXXI 9. where our English renders after the same manner and that Latine Contabuit and in the very next verse after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My bones are consumed Now the third person future of that word if you would write it in Greek letters you can hardly do it more properly than in the word Jesus that is before us And to this Hebrew word I cannot but conceive that the Syriack Translator had an Eye when he writes not Bar Jesus but Bar Shuma by which he means not Filius Nominis a man of Name or renown as some would have it and as indeed it might signifie but a man of sores swellings or breakings out for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Levit. XII 2. in the Targum of Jerusalem and Jonathan upon the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Esa. I. 6. and elsewhere in the Targum of the other Jonathan upon the Prophets And how Bar Shuma a man of sores agrees with Bar Jesus a man wasting and languishing I need not tell you But how doth Elymas agree with both vers 8. Elymas the Sorcerer for so is his name by interpretation But there is some scruple which name is meant whether his name Bar Jesus or his title Magus And that that hath been the currentest rendring hath been by the Arabick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain inchoante which signifies a knowing a wise man and so may be bowed to the sense of Magus But both the Syriack and Arabick Translators begin the word Elymas with another Letter I learn from that incomparable work for pains and learning the Heptaglot Lexicon that Alima or Elima Eliph inchoant in the Arabian Tongue signifies Dolere or cruciari to be in pain or anguish And I think I need to look no further how Elymas doth interpret Bar Jesus when the one signifies contabescere and the other dolere the one morbo corrodi and the other cruciari the words being so near a kin It were worth inquiring why his Hebrew name is rendred into Arabick and not into Greek as is generally done all along the New Testament with other names But that discussion is not so proper for this time and occasion The mans sickly names therefore Bar Jesus or Contabescens and Elymas or dolens may justly make us to look upon him as some pitiful pining langushing diseased body Which whether that were so or no is not much material but certainly the titles that the sacred Historian and blessed Apostle do give him put it out of all question that he carried a very sad sickly and diseased soul. The Jewish Writers when they would speak out a very wicked man indeed they say that he brake out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the superfluity of naughtiness as our English renders the phrase turned into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. I. 21. Now read this mans Epithites and guess whether he could have broken out further than he did The holy Pen-man calls him a Jew a false prophet a Sorcerer vers 6. The holy Apostle calls him full of all subtilty full of all mischief the child of the Devil and enemy of all righteousness in the verse before us Titles or Epistles or Stigmata or call them what you will so foul that an hours discourse can speak but little to them of what might be or what were requisite to be spoken to give every of them their due Therefore to confine my self to the time I shall confine my discourse only to his present action upon which the Apostles Eye is more peculiarly intent viz. that he perverted and ceased not to pervert the right ways of the Lord. Into which sink of his as into a common sewer flowed all the rest of his puddles here mentioned some as causes of his so acting and some as instruments Hither flowed as causes his being a Jew a false prophet a Sorcerer these set him on work And hither flowed as instruments his subtilty his mischievousness his Devilishness his enmity against all righteousness these helped him in his work And what his work was or what is meant by his perverting the right ways of the Lord we need not go far to learn the eighth verse resolves it fully he withstood the Apostles Barnabss and Paul and he sought to turn away the Deputy Sergius Paulus from the faith He opposed the preaching of the Gospel and he opposed the conversion of the Gentile And such Emissaries some will tell you the Jews had abroad in the World for such a purpose subtil and mischievous men sent abroad purposely to oppose and contradict and vilifie the Gospel and to hinder as much as possibly the conversion of any Heathen It were too bold to say this man was sent by the Sanhedrin upon such an employment If he were not they could hardly have fitted themselves better for such a business than with him so accomplished and accoutred for so cursed a design The very mildest title that he carries viz. as he was a Jew speaks him capacitated and principled sufficiently for such an Employment had he been neither false prophet nor Sorcerer Accordingly I shall only take up that Epistle and relation of his and let all the rest alone and consider him as a Jew and so acting as a Jew in this his cursed employment Not ceasing to pervert the right ways of the Lord or to oppose the Gospel If you scan and observe the demeanor of the Devil in the two different ages of the World under Heathenism and under the Gospel you will find this to have been his method and his shifting policy viz. That under Heathenism he foisted upon the World the greatest lie that could be forged in Hell to make the Heathen believe that the Devils that they served were Gods And under the Gospel when that lie would not do he set men to oppose and contradict that greatest truth that could be revealed from Heaven the truth and tenor of the Gospel And the first Agents that he employed in this business was the Nation of the unbelieving Jews A generation by the very principles of their Religion fermented into a sowrness and contrariety to the Gospel and the right ways of the Lord in it Our Apostle in Rom. XI 8. tells us They were under the spirit of slumber And 1 Thes. II. 15. he intimates how they were under a spirit of contradiction They are contrary to all men Under the spirit of slumber so that all their Religion was but ◠dream of men that slumbred And under the spirit of contradiction so that all their acting was
the Numen of Rome which was by no means named or known before Rev. XIII 2. The Dragon gave it his power and seat For that Rome is there meant hath not only the consent of the Interpreters of old and of the Protestants at this day but even of the Romanists themselves if you will but allow them the distinction of Rome Heathen and Christian. And can any good thing be expected thence where the Dragons donation is the Founder of the power I doubt more truly than Constantines And can the Gospel but sind opposition there when there is such a power delegated from the great opposer For you read not of any revocation or alienation of that Conveyance of Power II. As to her Religion in after times and at this day give me leave to use the words written upon the wall of Belshazzers dining room Mene Mene Tekel Upharsin 1. Mene. Number the Doctrines of that Church and Religion one by one and how great a company of them will prove to be like those of the Jews but dreams of men lying under the spirit of slumber Universal Bishopship Primacy Infallibility Power to pardon Purgatory and Deliverance thence Transubstantiation and multitudes more of the like fancy the believing of which is but like his case in the Prophet that dreameth that he eateth and behold he is still hungry and dreameth that he drinketh but behold he is still thirsty and his soul fainteth in him 2. Tekel Weigh their Doctrines in the ballances of Scripture reason and impartial judgment and how great a company of them will prove again like the Jewish of no greater weight than fond traditions and the vain inventions of men even from the Chair wherein the King sitteth upon the Throne to the Souls in Purgatory or the servant behind the Mill. 3. Lastly Perez Divide their Doctrines that every one may have his part to whom it belongs and how great a share will fall to the unbelieving Jew and how great a share to the Apostatizer or him that once believed but was revolted and fallen away These two were the great Enemies and Opposers of the Gospel in the Apostles times before ever the Heathen Rome began to persecute it And these two if my conjecture do not very much deceive me made up the full measure of the stature of the Antichrist that the Apostles St. Paul and St. John speak of as extant in those very times The former the unbelieving Jew was the man in the Parable out of whom the unclean spirit was not yet cast The Apostatized Jew was he out of whom indeed that spirit had been cast but was returned with seven other spirits worse than himself and dwelt there again The former opposed the Gospel by inforcing against it the rites and ceremonies of the Law and justification by it The latter by that also as it would serve his turn but withal abusing the liberty of the Gospel against the Sanctification of it These were the Opposers of the Gospel before the Heathen Roman persecution began to meddle with it And when that ceased after long succession of time whether the same spirit and principles were not metempsychosed into Rome now grown Papal let any impartial Censure judge by comparing her strictness for Mosaick rites and the loosness of her Libertine Doctrines I am deceived if the Jubilee now coming speak not very fair and far toward the attestation of both these Mosaick strictness in proclaiming a Jubilee and Libertine loosness in indulging so easie pardons If mens practises speak their principles as this mans in the Text did we need not to â—ip so much into the principles of this Church elementing and indoctrinating to the opposing of the power purity and sincerity of the Gospel her practises do make them legible abundantly as written in Capital letters of fire and blood This days memorial gives evidence sufficient that I may not trouble you with raking into any more Which commemorates a design of cruelty and horror a design full of all subtilty of all mischievousness of all inhumanity that remote ages to come will hardly believe that a Church that takes on her to be the only holy Catholick Church should ever â—â—eed so horrid a monster And why so cruel against a harmless Nation What had we done that we must be so destroyed Abimelechs plea to God was Lord wilt thou also destroy an innocent Nation And God accepted his plea as good and would not destroy it But these men were deaf to any such pleading and an innocent Nation must perish because it was so innocent As all the crime of Abel that must cost him his life was that he was more righteous than his Brother so all our guilt was because we had the more righteous and pure Religion And therefore Mother and Child our Religion and we must perish together As God by fire sent from Heaven in the days of Elias did determine the question who was the true God the Lord or Baal so he by preventing this fire from Hell hath determined the question betwixt Rome and us which is the true Religion theirs or ours O! England happy in thy Gospel and Religion a Religion doubly lovely and beautiful Tirzah-like both because thou deservest the hate of such a people and because God hath so owned thee against thy haters Blessed be the great God of Grace and Truth that hath planted thee watered thee preserved thee and so shines upon thee And so may it grow and prosper and flourish and bring forth blessed fruit under the same influence of Heaven and let all the people say Amen Hallelujah A SERMON PREACHED AT Guildhall LONDON Jan. XXIV MDCLXXIV REV. XXI 2. And I Iohn saw the holy City the new Ierusalem coming down from God out of Heaven AND no wonder if there be a new Jerusalem when at the fifth verse of this Chapter God proclaims that he makes all things new And that new Jerusalem must needs be a holy City when it is sent down from God and comes out of Heaven And that holy City coming from Heaven could not but be a most lovely prospect to him that saw it when the old Jerusalem on Earth had been once so lovely that it was the glory and joy of the whole Earth Psal. XLVIII Who it was that saw it he himself tells you speaking out his name John by which I suppose there is none here but understands the blessed Apostle and Evangelist of that name though time hath been that some have dreamed of another John but no account could be given who he was or whence he came I shall therefore in this matter which I believe needs but little dispute now only say these three things I. That it is disagreeable to all reason to think that our Saviour when he intended to do some man so much honour and favour as to impart such noble and glorious visions and revelations to him as are recorded in this Book that he should pass by and skip over his own
reliance upon Christ comes not into date till a man do the best he can to fit himself to be a sacrifice for that Altar The Altars sanctifying of the gift came not in date till the offering was fit for the Altar There must be these concurrents First It must be of the clean kinds of Beasts or Birds Oxen or Sheep or Goats Sparrows Pigeons or Turtles not Dog Cat Ass Bear not a Crow Raven Owl or Vultur Then it must be viewed by some skilful person that it be without blemish as well as that it be clean viz. That it be not a blind Bullock or Lamb that it be not broken diseased c. And lastly the Offerers free-will and mind in his offering must be concurrent And thus qualified it was fit for the Altar and the Altar sanctified it Now was there all this care about the offering of a beast upon a material Altar of brass or stone and is not as much at least required for the offering of a souls own self on Christ the Altar Must any thing polluted or unclean come near that Altar Faith in Christ is not so easie a matter as men take it for a man must first do all he can in purifying himself before he can believe For his believing is his refuging to Christ to make out for him when he sees he cannot do it himself And by this appears the vast difference 'twixt the believing of a Jew and the faith of a true Christian. The Jew as he thought performed the Law and believed that he should be justified by his performance and looked no further A true Christian observes the Law the best he can but when he hath done all he finds himself but an unprofitable servant and that he comes infinitely short of Justification by all he can therefore casts himself upon Christ to satisfie for him The sacrifices of God are a broken heart a broken and a contrite spirit O God thou wilt not despise Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered under the Gospel no heart but broken or bruised is to be offered And whereupon bruised and broken not only upon sight of the evil they have committed but also upon sense how little they can do of good when they have done their best And then lay such an heart upon the Altar Christ and the Altar sanctifies the gift and makes out for it Brethren take heed you be not deceived about Faith by which you must stand or fall to all eternity It is more than fancy or thinking or hoping you shall be saved by Christ it is more than taking on you to pray in the name of Christ more than begging mercy for the sake of Christ. It is working and labouring in the way of Gods Commandments till you be weary and heavy laden and then resting your selves in Christ for safety and refreshing It is doing your duty all you can and still leaning on Christ to make out all failings for you It is that that must bring up the reer of your best endeavours As Simon of Cyrene was laid hold upon to bear the Cross of Christ after him when it was too heavy for him So on the contrary lay hold on Christ and get him to bear your burthen for you when you your selves are not able to bear it II. By this also we may observe the absolute necessity of keeping Gods Commandments for salvation as well as the absolute necessity of faith for salvation and the amicable and indeed unseparable agreement 'twixt these two It is impossible to find acceptance with God for justification and salvation unless by faith in Christ we be presented as living sacrifices upon him the Altar And it is impossible to be fit sacrifices for that Altar unless by keeping the Commandments of God we be purified and fitted For as Faith purifieth the heart where it is once come Act. XV. 9. So keeping the Commandments of God is purifying the heart that Faith may come Consider of that 1 Pet. I. 22. Seeing you have purified your hearts in obeying of the truth Now what is obeying of the truth but doing what God in the word of truth directeth and commandeth and this also purifieth the heart toward believing as Faith doth when a man now believes And thus believing and obeying are so twisted together that without keeping of Gods Commandments the best you can you cannot come by Faith and Faith when it is come it cannot be without keeping of Gods Commandments the best you can For as to the former we may not unproperly apply those words of the Apostle Gal. III. 23. For before faith came we were kept under the Law shut up unto the faith which should afterwards be revealed And as to the later that in Jam. II. 26. As the body without the spirit is dead so faith without works is dead also And now to make some Application upon what hath been spoken and to take up the words in order First From the title here given to our Saviour that he is our Altar upon and through whom to offer our selves and all our services to God we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation but he himself is also to offer himself through Christ to God Christ was a dying sacrifice a Christian must be a living and as Christ voluntarily offered himself to God so is he also to do in his place and station How oft do we find in Scripture that the death of Christ doth challenge our dying to sin and not living to our selves 1 Cor. V. 7. Purge out the old leaven that ye may be a new lump for even Christ our Passover is sacrificed for us 2 Cor. V. 15. And that he died for all that they which live should not henceforth live unto themselves but unto him that died for them And so there are divers other places to the like tenor The obedience of Christ does not dissolve the obedience of a Christian but enhance it For his obedience was not to disannul our obedience but to challenge it to love him who loved us first His offering himself was to lead us the way and to teach and engage us to offer our selves also He to die according to the will of God and we to live according to his will that is to die unto sin and to live unto righteousness Secondly Now since every one that is accepted of God is to be presented to him as a sacrifice offered through Christ as the most Sacred Altar it may give us just cause daily to examine our selves how fit we are to be presented to that Altar and from that Altar to God The Sacrifice under the Law was to be examined whether it were fit or no by one that was skilful in such a scrutiny The work now under the Gospel must be our own every one to examine his own heart since the heart
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
Spirit had glossed upon the words of the whole Sanhedrin in vers 47 48. What do we For this man doth many miracles If we let him thus alone all men will believe on him and the Romans shall come and take away both our place and Nation If they grant he did so many miracles why were they afraid that men should believe on him Why did they not believe on him themselves And afraid the Romans should destroy their City and Nation if he were believed in Whereas their destruction was because they did not believe in him Truly Caiaphas said but truly of them though he aimed it at another sense Ye know nothing neither do ye consider No nor thou O Caiaphas neither For had they known they would not have crucified the Lord of life had they considered they had not brought that guilt upon themselves and the City that they did But in what sense he makes them so senseless is somewhat obscure Ye know not neither consider that it is expedient for us that one man should dye for the people and that the whole Nation perish not That they knew as well as himself that any States-man any reasonable man might know well enough that it was better to put to death a ring-leader of mischief as they took Christ to be than that a whole Nation perish That old Maxim in Politicks and reason Pereat unus potius quam unitas would easily be observed by less States-men than they And the one that they would have to dye they all agreed in but herein Caiaphas resolution seems to have out-vied theirs namely that whereas they were afraid to take Christ off for fear of the multitude he blusters through that doubt and scruple and would have it resolved that he must dye and be taken away So that in those words of his you may observe him speaking as a Caiaphas and as a Prophet As a wretched Caiaphas counselling the Sanhedrin not to fear or boggle at the business but resolve on it for it is expedient he should dye And as a Prophet or one inspired signifying that it was necessary Christ should dye for the preservation of that Nation that it should not perish namely those that believed in him and so for the preserving of all in other Nations that should also believe The former he spake and meant with all his heart to stir up the Bench to destroy Christ for all the danger of the multitude But this later he spake indeed but meant it not neither understood what he spake and therefore the Text tells us This he spake not of himself but being High Priest c. There had not been a High Priest a Prophet among the Nation for above four hundred years before and must Caiaphas now become a Prophet Nay the Jews tell us and they tell us truly that there had not been any Prophet at all in the Nation of so long a time and it is wonder God should now inspire such a wretch as Caiaphas They tell us that upon the death of Haggai Zechariah and Malachi those last Prophets the spirit of Prophesie left Israel departed and was no more In which they spoke just as Caiaphas does here very truly and very maliciously very maliciously because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit but withal very truly as to the space between the death of those last Prophets and the appearing of Christ and his Apostles There was not a man endued with the spirit of Prophesie in all that space of time nay not a man that did pretend to the spirit of Prophesie in all that time It is observable that about the coming of Christ many arose pretending themselves to be Christ or to be Prophets but ye find not that any from the death of Malachi had done so before And the reason was because the Prophet Daniel had so exactly pointed out the time of Christs coming that the Nation knew the time and expected it and when it came such Deluders then start up with such pretences because they knew there would be then a brave change of times But till that came they lay still convinced that the Spirit was departed and should not be restored till Messias coming What I speak there is clear proof for in the New Testament That they knew when Messias should appear is plain by these words Luke XIX 11. He added and spake a parable because he was nigh to Jerusalem and because they thought the Kingdom of God should immediately appear And by that concourse of all the Nation out of all Nations to Jerusalem Act. II. 5. being instructed by Daniel in his ninth Chapter of the compleat time of Messias sealing Vision and Prophesie and bringing in everlasting righteousness which he had pointed out to the very hour And that they were convinced of the departure of the Holy Ghost not to be restored till the coming of Messias appears plainly by the answer of those Jews at Ephesus Act. XIX 2. Paul said unto them have ye received the Holy Ghost since ye believed And they said unto him We have not so much as heard whether there be any Holy Ghost Not that they doubted at all of the being of the Holy Ghost but that they had learned with the whole Nation that the Holy Ghost was departed upon the death of those Prophets and they had never yet heard that he was restored The Jews say again that from that time there was no Urim and Thummim with the High Priest under the second Temple And there is confirmation for it in Nehem. VII 65. And the Tirshatha said unto them that they should not eat of the most holy things till there stood up a Priest with Urim and Thummim And the reason of its ceasing was because Prophesie was ceased For the Oracle by Urim as I once shewed you was given by the Priest being inspired and prophesying Now after all the long ceasing of Phrophesying in the Nation and of Prophesying among the Priest-hood for a Caiaphas to stand up a Prophesier seems something strange and what shall we say to it The Rhemists will resolve you the scruple with a wet finger if you will but believe them Will you give me leave to give you their Gloss upon the place Marvel not say they that Christ preserveth his truth in the Church as well by the unworthy as the worthy Prelates thereof the gift of the Holy Ghost following their order and office as we see here in Caiaphas and not their merits and person And they conclude How may we then be assured that Christ will not leave Peters seat though the persons that â—ecupy the same were as ill as the blasphemous and malicious mouths of Hereticks do affirm The assertion false and the inference ridiculous The assertion that Caiaphas prophesied by virtue of the order of his Priesthood being most false For none of that order had prophesied of four hundred years before And the Inference ridiculous And it
one against another whereas there is nothing in the world of which you can give less a reason Why a Man should love every Man in the world I can give variety of reasons but why any one should hate any one Man in the world the invention of Men and Devils cannot give a solid reason He hath wronged thee So hast thou done others He hath deceived thee So hast thou but too oft done thy self He hath been offensive to thee So hast thou been to God Thou canst give no reason why thou shouldst hate thy Brother but the same will be reâ—orted upon thee that for the same cause thou shouldst hate thy self II. To love our Neighbour as our selves This is a Royal Law Jam. II. 8. or the Law of the King And that which the King of his Church hath not only given but a Law which he put himself also in subjection to Deny else his doing for mankind Did he not love his Neighbour Man as himself when he left the bosom of his Father to take the nature the infirmities the sins of Man upon him Did he not love his Neighbour Man as himself when he laid down his life for him and that with as exquisite cruelty anguish and torture executed against him as Men and Devils could invent And if you doubt of his love to Man his Neighbour look into the wound in his side and put your finger into the print of the nails in his hands and feet and ask how those came there And when this Patern and Copy of Love sends his choise Apostle into the world to testifie his love to the world he warrants and he inables him to express as much love to Men as it was possible for Man to express Look else upon his indefatigable pains for the good of Men his sufferings his troubles his bonds and imprisonment and in a word the constant course of his life and ministry And all for the benefit of Men in the service of his Master And then believe the better what he speaks here That he could wish himself accursed that they might be saved This is the Copy of a Christian and not of an Apostle only And this must every one of us write after in the best degree we can Now if any inquire what is the proper reason and ground of the love of our Neigbour I might treat at large of these things That a Christian is to love every one I. For his own sake II. For Gods sake III. For his Souls sake I. For his own sake If any ask why the Answer is ready because he is thine own flesh and blood All the Nation of Israel is akin to our Apostle as all descending of one blood So this same Apostle tells that all the men in the world do Act. XVII 26. God hath made of one blood all Nations of Men. Men of all Nations are akin for they are all of one blood Nay that of the Prophet seems to bring the kindred something nearer Es. LVIII 7. That thou hide not thy self from thine own flesh The Prophets meaning is That thou hide not thy self from the poor when he comes to seek relief and comfort from thee A poor tattered miserable creature that it may be thou wouldst scorn to look upon or be loath to come near or have any thing to do withall yet for all thy goodliness he is thine own flesh II. For Gods sake Because he commands it urges it and it is pleasing to him Doest thou love God This Love of God is to keep his Commandments And there is hardly any Command that is urged more than Love and Unity and affection one towards another III. A third bond that should tye us to love our Neighbour is For his Souls sake This was that that especially moved the Apostle to such an Affection towards his Nation He had as little cause upon any outward or carnal respect to love them as a man could have They were indeed his Brethren but Brethren Enemies they were his Kinsmen but spiteful Kinsmen he never enjoyed peace or safety for them When were they not clamouring against accusing whipping persecuting imprisoning him and seeking his life And yet he cannot but love them wish them well for their Souls sake You would think the Apostle little loved the incestuous Person 1 Cor. V. but his very severity was out of love to his Soul vers 5. That the spirit might be saved When he gave up Hymeneus and Alexander to Satan one would think he heartily hated them when he dealt so severely with them but it was that if possible good might accrue to their Souls For consider his reason of that action I have given them up to Satan Why Not that I might plague them revenge my self on them bring them to ruine but that they might learn not to blaspheme 1 Tim. I. 20. That if it may be they may learn better manners and Religion The Kings Daughter is black but comely Cant. I. Black because the Sun hath looked upon her She was born in the Morians Land But she is glorious within because of her virtuousness and goodness The sinful Souls of men as they are sinful are black deformed things but as they are Souls and in regard of their Essential constitution they are lovely and precious And there is more in any Soul in the World to move thee to love him than there is in his Person or Actions to move thee to hate him And how great is the beauty of the Soul when it carries the image of God himself Even the poorest and most contemptible Soul in the world carries the image of God upon it It is Gods own argument against Murther Gen. IX 6. Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man The very same may be used against the hating of our Neighbour the seed of Murther thou shalt not hate thy Neighbour for in the image of God he made thy Neighbour Object But I had thought that by the fall of Man the image of God had been quite lost from him For I have often heard that every Man is born in the sinful image of Adam but the glorious image of God is utterly gone off from him And so the Apostle Rom. III. 23. We have all sinned and come short of the glory of God Answer Do you not observe that Gen. I. 26. where mention is made of Adams Creation that God said Let us make Man in our image after our likeness Where the image of God refers to the Essence of mans Soul the likeness to the qualities The Qualities were Holiness and Righteousness in the likeness of God And so the Apostle Eph. IV. 22 c. tells That when any soul is restored again to the likeness of God it is in Holiness and Righteousness This is utterly lost in humane nature till Grace restore it in any Person But the image of God that is in the Soul viz. as the Soul is a Spiritual
of this world and earthly things Now what shall we say to this that God should give no better promises to his people How could an Israelite but look after earthly things when he had no promise but of earthly things How could he look after Heaven when he had no promise of Heaven When much of his Religion might very easily become a temptation The enjoyning them so much Ceremonious Worship might indeed it did prove a temptation to them to turn all Religion into Ceremony Their Laws that enjoyned them to separate from the Heathen and to have no Communion with them might easily become a temptation to them and so it did of prizing themselves and despising others Their promises which seemed only to relate to earthly things might and indeed did become a temptation to them to mind earthly things and either not to be acquainted with or to neglect things spiritual and heavenly What then shall we say to these things Truly the first thing we may say to them may be to say nothing but to stand in silence and admiration and beget such a meditation in us as he had that stood weeping over a Toad to think how much nobler a creature than that God had made him and yet he had not been thankful The Apostle Paul tells us Heb. XI 40. God had provided some better thing for us that they without us should not be made perfect And the Apostle Peter tells us 2 Pet. I. 4. That there are given unto us exceeding great and precious promises that by these we might be partakers of the Divine Nature And now look upon their allowances and ours their promises and ours and meditate what God had done to us in comparison of them and what we have done towards God in reference to these things The promises that God made to them in the Law of Corn and Cattel of Land and Money health and long life if you look upon them reflexively one way comparing them with sinful mens deserts and they are great promises in comparison of what any man can deserve but look upon them reflexively another way and compare them with what God hath promised in the Gospel and they are but small and little to them They were as the lesser light the Moon that ruled the Night and darkness of that mysterious and dark Oeconomy of the Law but these as the greater light the Sun to rule in the bright and glorious light of the Gospel Compare what is said here in the Command and Promise and what is added Deut. V. 16. That thy days may be prolonged and that it may go well with thee in the Land which the Lord thy God giveth thee with such passages as these Eph. I. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Heavenly places the word is ambiguous shall I say or large to signifie either Heavenly places and Heavenly things as you may observe in the Text and Margin Now whereas the Jews blessing was in an earthly place the Land which the Lord their God gave them he hath blessed us in heavenly places Whereas it should be well with them in all outward earthly things he hath blessed us with all spiritual blessings in Heavenly things Their Promises did capacitate them to be partakers of the Creature and of things below but 2 Pet. I. 4. There are given to us exceeding great and precious promises whereby we are capacitated to be partakers of the Divine Nature You see the difference Now Christian where hath been thy gratitude thy improvement Thou art partaker of a better Covenant better promises better things where hath been thy better Obedience See what improvement the Apostle or God by his mouth requires of us upon this account â— Cor. VII 1. Having therefore these promises Dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God I leave every one to examine himself what clensing what perfecting of holiness they have made because of the Promises I come to consider why God gave Israel such Promises of earthly things as he did And first we are to consider That God hath given the promise of spiritual and heavenly things to the Church long before these temporal promises were given to Israel Christ Grace Eternal Life enjoyment of God were promised from the first day of Adam and so that promise went all along with the Church before the Law and continued also under the Law As the Apostle saith Gal. III. 17. The Law could not make that promise of no effect Observe the Apostles manner of Argumentation there Ye that stand upon justification by Works ye plead that the Law saith He that doth these things shall live Most true but his life must not be by the Works of the Law but by the grace of the promise which was before the Law and the Law coming after could not disannul it And how God made spiritual and heavenly promises before the Law these and other places do abundantly testifie Luk. I. 70 71 c. As he spake by the mouth of his Holy Prophets which have been since the world began c. Tit. I. 2. In hope of Eternal Life which God that cannot lye promised before the world began And that one for all Joh. I. 4. In Christ was Life In him came the promise of Life and Grace even from the beginning and that Life was the Light that holy men looked and walked after and that Light shone in the darkness of the types of the Law and in the darkness of the obscurity of the Prophesies and the darkness comprehended it not So that Israel when these temporal promises were given them had also before them the promises of Grace promises of things spiritual and heavenly and they were to look through these that were temporal at those that were spiritual and eternal Here is given a promise of long life upon earth in the Land which the Lord their God gave them But they had before them even from of old the promises of Eternal life to those that obeyed the Commandments of God and they were to look at and after this through the other And so the holy men among them did That in Levit. XVIII 5. Ye shall keep my statutes and my judgments which if a man do he shall live in them Which is oft repeated else where doth it mean only This Life The Apostle often shews it aimeth higher viz. at Spiritual and Eternal life And so the Jews themselves did generally understand it though they failed in seeking that life that it aimed at As it is Rom. X. 3. They being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God And when that Man enquired Matth. XIX 16. What good thing shall I do that I may have Eternal Life and Christ bad him Keep the Commadments
Temple at Jerusalem wanted the Divine Presence the Ark the Cherubims the Urim and Thummim and the Spirit of Prophesie 541 Temptation the method the Devil used in tempting Christ. 129 130 Ten the Nation of the Jews delighted mightily in the number Ten. 246 Ten Tribes they were placed in Assyria and Babilon p. 800 801. The Seats Cities and Countries of the Ten Tribes were well known to the Talmudists and much more so in the times of the Apostles 801. Tera Abraham's Father his place of Residence Religion and time of Death wrong computed by the Rabbins 666 Testament the New Testament revealeth the Old it requires Study to unfold it rather than Revelation and why p. 1034 The New Testament Phrases and Passages the surest and safest way to understand them is not by framing a sense of out own which we think fair and probable but by observing how they were understood by them to whom they were uttered Page 1041 1042 Testimony or Witness was of three sorts Vain Standing and of the words of them that agreed 335 337 Text of Scripture usually varied or inverted by the Reader or Preacher in the Pulpit or Schools among the Jews with the reason thereof p. 673. When read to them that understood not the Language it was interpreted into the Mother Tongue 688 689 Thamna three of the Name 373 Thanks before meat the manner of it 23 Thessalonians the first Epistle to them was Writ the first of all the Epistles 1145 Theives of Israel were esteemed by the Jewish Doctors to be the People of God so not punished 612 Thousand years the opinion of the Millinaries concerning it refuted by shewing that the Thousand years which they expect are already expired p. 1056 1057 1171 1172. The Jews themselves expected that the Messias should raign amongst them a Thousand years 1057 Threatnings of God some are like Thunderclaps 1295 Three years and an half often made use of to express things affective and sorrowful 513 Throne of Christ put for his judgment in his entrance upon his Evangelical Government 220 Tiberias a fortified City from the days of Joshua then called Rakkath p. 67. The situation of Tiberias is ill placed in the Maps p. 67 68. The Rabbins of Tiberias what p. 73 74. Tiberias very delightfully seated built in honour to Tiberius the Emperor after some time it became the chief City of the Land of Israel p. 72. Talmudick Mishna and the Jerusalem Talmud was written there 72 73 Times and affairs of Men how God knows and dates them 1250 c. Timnath three of the Name 373 Tisri was ennobled before Christs time by many excellent things done in it p. 107. This Month is drawn down from its beginning to the Feast of Tabernacles 554 555 Tongue Mother Tongue when the Text of Scripture was read to them that understood not the Language it was interpreted into the Mother Tongue 688 689 Tongues the Gift of them was general upon all the Disciples p. 643. The Holy Ghost in his extraordinary Gifts and Tongues could only be communicated by the Apostles p. 678. Tongues and speaking with Tongues what is meant thereby p. 1157. Tongues was one of the two extraordinary Gifts of the Spirit 1157 Towns were fortified places p. 87. Towns Cities and Villages distinguished 333 334 Trachon or Trachonitis what and where 81 82 364 Tradition managed all among the Scribes and Pharisees even all the common things of Seedtime Harvest and Vintage 87 88 Traditions were valued by the Jews above the Word of God p. 199 They were valued above Miracles p. 345. They were as much esteemed and desired by the Jews when they returned from their captivity as Idolatry was before p. 1113. They were more destructive to the Jews than Idolatry was p. 1113. How they deceived the Jews to their own destruction p. 1193 1194. The Traditions of Rome and of Old Jerusalem of what simeâ—ry or likeness and effect they are 1200 Traditionarians refer the first conception of their Traditions to the times of Ezra 124 Transmigration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souls also their Pre-existence were the opinion of the Jews 569 Transubstantiation not believed how punished 117â— Treasury called Corban what p. 299. Where it was 301 Tree in Paradise which was forbidden to Adam what 382 Tribes the Ten Tribes were placed in Asyria and Babilon p. 800 801. The Seats Cities and Countries of the Ten Tribes were well known to the Talmudists and much more so in the times of the Apostles p. 801. Two of the Jewish Tribes were dispersed before our Saviours time and the other Ten not the reason of this Page 1145 Tribute money what two things perswade that it was the half Shekel paid yearly in the Temple 211 212 Tribute God requires some Tribute of Men for their preservation 1208 Trinity the Doctrine of it by degrees grew up to a full maturity p. 275. The Trinity proved from the Scripture p. 1128. This Doctrine was intimated by the Holy Ghost in expressing the most great Actions in Scripture 1128 Truma how the Galileans and Jews differed about it 78 Trumpet whether a Trumpet was sounded when the Jews did their Alms 154 155 Truth why the Gospel is so called p. 1187. Who are the great resisters of it p. 1189. Why God permits wicked Men to resist the Truth p. 1190. The cause of Ignorance and Error is because Men will not know and imbrace the Truth p. 1286 1287. Truth is to be laboured after and kept p. 1287. How to know it among the various Opinions that are abroad 1287 Tsok a Rock twelve miles from Jerusalem 50 Twilight distinguished among the Rabbins into four Parts which will easily reconcile the four Phrases of the Four Evangelists about the Resurrection of Christ. 359 Tyre was the Name of diverse Towns because built in rocky places 80 Tyths the Priests and Levites always lived upon Tyths when they Studied in the Universities Preached in the Synagogues and attended on the Temple Service p. 86. Out of what Tyths were paid 235 Tything of Lambs how performed by the Jews 575 V. U The Syriack Tongue affects the letter U in the first Syllable of Words Page 694 Vail with which Women Christian Women were covered was not for a sign of subjection to their Husbands 771 772 773 Vailing or covering the head why used by the Jews in Prayers and Fasts c. 769 770 771 Valley of Crafts-Men what p. 325. Of Hinnon used Historically in the Old Testament metaphorically in the New it was the common sink of Jerusalem there was a constant fire to burn up the bones and filth of the City p. 38. Valley of Jehosophat what p. 39. Valley of Rimmon what 52 Vanity the Gentile World was subject to vanity of mind 708 Veil of the Temple what 268 269 Vengeance The day of Vengeance put for Christ's coming with vengeance to judge the Jewish Nation six differing ways of expressing it 346 Venus Bath of Venus in Aecon 60 Version the Jews