the Nation even ever since the death of Zachary and Malachy but is now begun to be restored to speak of the great Prophet near at hand the Holy Ghost was upon him 26. And g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used again in this sense Mat. 2. 12 22. Act. 10. 22. Heb. 11. 7. and by the LXX 1 King 18. 27. and in another sense Act. 11. 26. it was revealed to him by the Holy Ghost that he should not see death before he had seen the Lord Christ. 27. And he came by the Spirit into the Temple and when the Parents brought in the Child Iesus to do for him after the custom of the Law 28. Then took he him up in his arms and blessed God and said 29. Lord now lettest thou thy servant depart in peace according to thy word 30. For mine eyes have seen * thy salvation 31. Which thou hast prepared before the face of all people 32. A light to lighten the Gentiles and the glory of thy people Israel 33. And Joseph and his Mother marvelled at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against 35. Yea a sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed 36. And there was one h h h h h h Compare 1 Sam. 1. 2. Anna a Prophetess the daughter of i i i i i i In Hebrew it would be written Penuel as Gen. 32. Phanuel of the Tribe of Aser she was of a great age and had lived with an husband seven years from her Virginity 37. And she was a Widow of about fourscore and four years which departed not from the Temple but served God with fasting and prayer night and day 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Ierusalem 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own City Nazareth Reason of the Order THE dependence of the beginning of this Section upon the end of that that went before doth even prove and confirm it self For after the story of the birth of Christs forerunner and the relation of what happened and befel at that time what could be expected to come next in order but the birth of Christ himself Especially since none of the Evangelists mention any thing that came between Harmony and Explanation Ships shall come from the coasts of Chittim and shall afflict Ashur and shall afflict Heber Numb 24. 24. THAT by Chittim is meant Italy or the Romans it is not only the general opinion of the Jews as may be seen in their Targums and in other writers but of the most Christians also yea of the Romanists themselves whom the latter part of the verse doth so nearly pinch As see their vulgar Latine and Lyranus upon the place This Prophesie was fulfilled when the power of Rome first set her foot upon the neck of the Hebrews by the conquest of Pompey but especially when she tyrannized over Christ the chief child of Eber even before and at his birth as in this story but chiefly in condemning him to death as in the story of his passion As Jacob had before told that the Jews at Messias his coming should be under the Subjection of a Forain Nation so doth Balaam in this Prophesie shew who that Nation should be And this the more ancient and more honest Jews took notice of and resolved that Christ should come in the time of the Roman Empire and near to the destruction of the Temple by it So in the Talmud they question What is the name of Messias Some answer Hhevara Leprous and he sitteth among the poor in the gates of Rome carrying their sicknesses Sanhedrin The Chaldee Paraphrast likewise on Esa. 11. 4. readeth thus With the speech of his lips shall Messias slay Romulus the wicked one or the wicked Roman shewing at once his opinion of Christs coming in the time of the Romans and also of the Romans being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one after a singular manner Augustus was the second Emperor of the Romans or rather the first that was intire Monarch for Julius Caesar his Uncle and Predecessor had hardly injoyed any Monarchical government at all nor did Augustus of many years neither till he had outed Lepidus and overcome Anthony which were copartners with him in the dominion His name Augustus was given to him for his worthy administration of the Common-wealth For before-time he was called a a a a a a Dion Caepias and b b b b b b Sueton. Thurinus and Octavianus and had like to have been named Romulus as a second founder of the City but by the advice of Munacius Plancus he was named Augustus which importeth Sacredness and reverence § That all the world should be Taxed To so vast an extent was the Roman Empire now grown from Parthia to England and they two also included that it was a world rather then one dominion And so did their Virgil Ovid Florus own Authors boast it in those times as Caesar Regit omnia terris Divisum imperium cum Jove Totum circumspicit orbem Terrarum orbis imperium and such like speeches usual among them both in Poesie and Prose This huge and unweldy body of so large and spacious a dominion Augustus had now reduced to the healthful temper of peace and quietness which is the more remarkable by how much the more wars had been more frequent and more bloody but a little before For never had that Empire felt so great distemper within it self as it had done of latter times in the civil wars betwixt Sylla and Marius betwixt Julius and Pompey betwixt Augustus and Antony not to mention the continual wars that it had abroad It had not been very long before this time that the Evangelist speaketh of when both Rome it self and the rest of the world was at that pitiful plight that Polybius speaketh of That the Romans were forced to send to Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. King of Egypt for a supply of corn because there was a great scarcity and dearth among them For in Italy all their corn was destroyed even to the gates of Rome by the Souldiers and abroad there was no help nor supply to be had there being wars in all parts of the world But now is there an universal Peace not only in the Roman Empire so that the Temple of Janus was shut up which it never used to be when any wars at all were stirring but if we will believe Crantzius even in those parts and Countries where the Roman power had not yet set her foot as Denmark Norway
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
birth of his mother to conduce to it For if Christ did use an undoubted word to signifie from above and Nicodemus did undoubtedly understand him to speak of being born from above yet certainly he could not understand it of being born from Heaven locally any more than when he saith that Christ was sent from God he understood that locally too which none will say he did And then if he did not understand this birth from above locally his answer though indeed improper in it self yet is as proper to that phrase of being born from above as to the other of being born again from above he cannot b b b b b b To see the Kingdom of God is to enter into it vers 5. or to partake of it as to see corruption Psal. 16. 10. to see Death Luke 2. 26. Joh. 8. 51. to see evil Psal. 90. 15. to see sorrow Rev. 18. 7. to see good Eccles. 6. 6. c. is to be in these estates or to partake of them See vers 36. To see life is to have life see the Kingdom of God 4. Nicodemus saith unto him How can a man be born c c c c c c Being old So is the Greek verbatim and being so rendred it leaveth the matter less scrupulous than being expressed when he is old for that might seem to restrain the new birth ever till a man be old The Syrian hath kept close to the sense given Can an old man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being old Can he enter the second time into his mothers womb and be born 5. Iesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit 7. Marvel not that I said unto thee d d d d d d Except a man be born in ver 3. is here explained Ye must be born And so doth not only shew a command included in a doctrinal lesson but also that the words We and Ye are sometimes to be taken indefinitely though they seem only to speak of a fixed number And so in vers 2. We know that thou art a Teacher the word we must be so taken compare Matth. 5. 3 4 5. c. where it is said blessed are they with Luke 6. 20 21. where blessed are ye Ye must be born again 8. The e e e e e e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used hath been understood by some for the holy Spirit which word indeed is used constantly for it in the Scripture and some of that opinion have strengthened themselves in it by this because a voluntary action is ascribed unto it It bloweth where it listeth which cannot be ascribed say they unto the wind The word indeed in the Greek is of various signification as is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and as it doth very commonly and very properly signifie the eternal Spirit the Holy Ghost and the created Spirits Angels and the souls of men so doth it also the sensible Spirits the breath of our mouths and the wind of Heaven In this last sense which is the sense that we have in hand it is taken by the Septuagint Gen. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord brought a wind over the Earth And 1 King 18. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a mighty strong wind c. but the Lord was not in the wind c. And so doth Aristotle confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de Mund. And in that sense do Cyrill Chrysostome Theophylact his mouth and other of the Fathers take it here For 1. otherwise here would be no comparison which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth shew there is And to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the holy Spirit in the beginning of the verse as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter end is to be taken in that sense would make a very harsh and rugged construction 2. It is very improper to say that Nicodemus now had heard the sound or voice of the Holy Ghost being as he was yet so far to seek in the things of Salvation And 3. whereas it is said the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloweth where it listeth as if a voluntary action were ascribed to it it is but such another speech as when the Sun is said to know his going down Psal. 104. 19. Now there is as little knowledge in the Sun as there is voluntariness in the wind unless with the Jews we will hold the Sun Moon and Stars to be intellectual creatures and yet such an expression is used of it for elegancy and fulness of expression wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit 9. Nicodemus answered and said unto him How can these things be 10. Iesus answered and said unto him Art thou a master of Israel and knowest not these things 11. Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 12. If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things 13. And no man hath ascended up into Heaven but he that came down from Heaven even the Son of man which is in Heaven 14. And as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up 15. That whosoever believeth in him should no perish but have eternal life 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 17. For God sent not his Son into the world to condemn the world but that the world through him might be saved 18. He that believeth on him is not condenined but he that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God 19. And this is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil 20. For every one that g g g g g g By this he expresseth the Hebrew phrase so common in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is used generally of all the Kings of Israel and of too many of the Kings of Judah He did evil in the sight of the Lord. doth evil hateth light neither cometh to the light lest his deeds should be reproved 21. But he that h h h h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. doth truth cometh to the light that his deeds might be manifest
them verified of himself to the utmost extent as being anointed Preaching the acceptable year of the Lord with an Emphasis put upon the word the and some other particulars as may be observed It is an ordinary style with the Prophets to speak things as in their own persons or of themselves which sometimes were not punctually and literally applicable to them only nay which sometimes were not so applicable to them at all but whose truth and sense was made good only in Christ as Psal. 16. 10. with Acts 13. 36. Psal. 22. 16. They pierced my hands and my feet Esay 8. 18. with Heb. 2. 13. Zech. 11. 12 13. with Matth. 27. 9. c. How the Spirit of the Lord came upon Christ and dwelt upon him in measure above measure hath been observed before only let the Reader observe how sutable this Text in the mouth of Christ is to the words of the Evangelist in the beginning of this Section Jesus returned in the power of the Spirit § Because he hath anointed me The Greek expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so rendred by some Expositors on the one hand some on the other that in a manner a clean contrary sense is put upon it Some thus The Spirit of the Lord is upon me therefore he hath anointed me and so they make the reason of his anointing to be because the Spirit of the Lord was upon him To this sense the Syriack renders it who utters it thus The Spirit of the Lord is upon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of this he hath anointed me and so Beza Cujus rei gratia unxit me The Vulgar propter quod Brucioli Per cagione del quale c. But others amongst which is Erasmus and our English do read it The Spirit of the Lord is upon me because he hath anointed me which though it speak not the literal construction of the Greek particle so very punctually yet doth it the Hebrew by which the Greek is to be stated and which the Chaldee so reads as that they do make the Lords anointing him to be the cause of the Spirits being upon him which is a far more easie and profitable sense Object But was not his anointing by the very coming of the Spirit upon him at his Baptism and so these two things are so far from being the cause and effect one of another that indeed they were but one and the same thing the holy Spirits coming upon him was his anointing and his anointing was nothing but the Holy Spirits coming upon him Answer If by anointing we will understand his exalting and setting up and apart as the Jews expound the word in the text of Esay for this office and work that the Text speaketh of than was his anointing before the Spirit of the Lord came upon him for he was set apart for Mediator and Minister of the Gospel before and so his anointing was the cause and reason why the Spirit came upon him namely to fit him and act him to that office to which he was set apart But if by anointing we will understand a visible and an apparent instalment of him into the present execution of that office unto which he was designed before than was his anointing and the Spirits coming upon him but the very same thing for the Spirits coming upon him was that anointing And in this sense are we to understand his anointing here and yet even in this sense are we to take his anointing to be the cause of the Spirits being upon him though the Spirits coming upon him was the very way and manner of his anointing but we are to understand it thus with difference and distinction of time At the very instant of the Holy Ghosts coming upon him at his Baptism that was his anointing and installment into the execution of his function but all the time following while he executed his function the Holy Ghost rested upon him why Because the Lord had anointed him with the Holy Ghost at his Baptism and so the Emphasis of the clause lies in the verb understood and limited to its time the Holy Ghost is now upon me and continueth still upon me because the Lord hath heretofore anointed me with the Holy Ghost And herein is the difference apparent of the measure and manner of the Holy Spirits being upon the Prophets and his being upon Christ They had not the actings of the Spirit alwas upon them nor are they visibly anointed with it as he was both § To preach the Gospel to the Poor c. Here are six particulars in this portion of Scripture as parts of Christs Ministery which though they may be all applyed to any one particular person to whom the Gospel and Ministery of Christ powerfully and effectually came for such a poor wretch had the Gospel preached to him his broken heart was heald he heard of deliverance from the bondage of Satan c. yet have they all their singular and several intentions and meanings and so are to be expounded and understood for the taking up of the verse in its full sense and life 1. Christ was sent to preach the Gospel to the Poor in the Text of Esay it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meek or humble and accordingly rendred by the Chaldee Paraphrast and so the sense is made the readier namely that by the poor here is meant the poor in Spirit as Mat. 5. 3. Such as went out of their own righteousness and by the convictions of the Law did find themselves to be nothing and worse than nothing to such Christ was sent to Preach the Gospel and such received it Mat. 9. 12 13. 11. 5. Christ preached to to all that came about him to hear him but he speaketh here of his Preaching the Gospel in the proper power and fruit of it viz. so as that it was received Now this is the first composure to the receiving and intertaining of the Gospel when a soul by the power of the Preaching of the Law is thrust off from all security either in sin or self-righteousness and becomes so poor in his own spirit that he finds himself nothing but wretched and miserable and poor and blind and naked and in need of all things The title of poor is as common a name for the Saints of God especially in the Old Testament as any name whatsoever and that not only because of their depressed and oppressed condition by the wicked but because of their poverty of spirit and abasedness in their own eyes they knowing how poor they are and living by continual begging of grace at the hands of God The Hebrew word is sometime written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor in the text and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble in the margin as Psalm 9. 13. and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin as in the same Psalme verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated poor by the
the cloud of persecution at last he brake forth a revenger and cut off that persecuting Nation and shewed himself a conqueror before the eyes of all both Jews and Gentiles Let it be observed in the Text before us how after the mention of that judgment and victory against the Jews presently follows And in his Name shall the Gentiles trust VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Beelzebub the Prince of the Devils FOR the searching out the sense of this horrid blasphemy these things are worthy observing I. Among the Jews it was held in a manner for a matter of Religion to reproach Idols and to give them odious names a a a a a a Hieros Avodah Zâ—raâ— fol. 43. 3. R. Akibah saith Idolatry pollutes as a menstruous woman pollutes as it is said Thou shalt cast away the Idol as something that is menstruous and thou shalt say to it Get thee hence â—sai XXX 22. R. Lazar saith Thou shalt say to it Get thee hence That which they call the face of b b b b b b See Strabo â—iâ— â—â— pag â—pâ—â— mâ— â—â—4 God let them call the face of a dog That which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of a â—up let them call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of Toâ—l or of Flailes that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortune let them call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stink c. That Town which sometimes was called Bethel was afterwards called Bethaven See also the Tract c c c c c c Fol. 11. 4. Schabbath where these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d â—â—◠〈◊〉 fol â—â—â— All jeering is forbidden except the jeering of Idolatry This also is repeated in the Tract e e e e e e â—ol 25. 2. Megillah Where this is added It is lawful for a Jew to say to a Câ—â—hite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take you Idol and put it under your buttocks II. Among the ignominious names bestowed upon Idols the general and common one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul dung or a dunghil f f f f f f Hieros Bâ—â—aâ—â—â—â— fol. 12 â— Even to them who have stretched out their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dunghill that is in an Idol-Temple or in Idolatry there is hope Thou â—anst not bring them into the Church because they have stretched forth their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a dunghill But yet you cannot reject them because they have repented And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that sees them dunging that is sacrificing to an Idol let him say Cursed be he that sacrifices to a strange God Let them therefore who dare form this word in Matthew into Beelzebuâ— I â—m so far from doubting that the Pharisees pronounced the word Beelzebul and that Matthew so wrote it that I doubt not but the sense fails if it be writ otherwise III. Very many names of evil spirits or devils occur in the Talmudists which it is needless here to mention Among all the devils they esteemed that devil the worst the foulest and as it were the Prince of the rest who ruled over the Idols and by whom Oracles and Miracles were given forth among the Heathens and Idolaters And they were of this opinion for this reason because they held Idolatry above all other things chiefly wicked and abominable and to be the Prince and head of evil This Demon they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal-zebul not so much by a proper name as by one more general and common as much as to say the Lord of Idolatry the worst devil and the worst thing and they called him the Prince of devils because Idolatry is the Prince or chief of wickedness g g g g g g Hieros Peaâ—â— fol. 21. 2. We meet with a story where mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of spirits Whether it be in this sense let the Reader consult and judg Also in the h h h h h h Ex â—â—â—â—oth Aruch we meet with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Demon Asmodeus the Prince of spirits IV. The Talmudists being taught by these their Fathers do give out horribly blaspheming That Jesus of Nazareth our Lord was a Magician a broacher of strange and wicked worship and one that did Miracles by the power of the Devil to beget his worship the greater belief and honour i i i i i i Bâ—b Sâ—hab fol. 104. â— Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satda brought Magick out of Egypt by cuttings which he had made in his flesh By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Satda they understand Jesus of Nazareth as we have said before whom they dishonour by that name that they might by one word and in one breath reproach him and his Mother together For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satda or Sâ—ada sounds as much as an Adulterous wife which the Gemara shews after a few lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She went aside from her husband k k k k k k Saâ—hedr fol. 107. 2. They seign that Jesus travelled with Joshua ben Perachiah into Egypt when the said Joshua fled from the anger and sword of Janneus the King which we have mentioned at the second Chapter and that he brought thence Magical witchâ—rafts with him but under the cutting of his flesh that he might not be taken by the Egyptian Magicians who strictly examined all that went out of that land that none should transport their Magiâ—k Art into another land And in that place they add these horrid words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus practised Magick and deceived and drove Israel to Idolatry Those whelps bark as they were taught by these dogs To this therefore does this blasphemy of the Pharisees come as if they should say He casts out Devils indeed but he doth this by the help of the Devil the Lord of Idols that dwells in him by him that is the worst of all Devils who favours him and helps him because it is his ambition to drive the people from the worship of the true God to strange worship VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Iesus knowing their thoughts BEhold O Pharisee a sign of the true Messias for a sign you would have He smells out a wicked man l l l l l l Bab. Sanheâ—r fol. 93. â— It is written of Messias The Spirit of the Lord shall rest upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall make him smell in the fear of the Lord. Rabba said He shall smell and judg as it is said He shall not judg by the sight of his eyes c. Ben Cozba reigned two years and a half and said to the Rabbins I am the Messias They said to him It is written of Messias that he shall smell and judg The Gloss is He shall smell of the Man and shall judg and know whether he be
Perhaps it might come to pass that it might have such an effect But I reply when the Apostle saith To the destruction of the flesh he speaks not of a fortuitous effect but of a certain or undoubted one These are the reasons to omit others whereby we are led to be of their opinion who interpret the place of a miraculous action namely of the real delivery of this person into the hands and power of Satan to be scourged by him and tormented by him with diseases tortures and affrightments And the Phrases used by the Apostle about this matter and the circumstances of the thing it self do very well accord hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged already as though I were present I. To deliver to Satan is never mentioned in Scripture but when there was an Apostolic power as here and 1 Tim. I. 20. And that Apostolic power of striking obstinate persons miraculously or wicked sinners with any punishment was not usually put forth by them unless in the presence of the parties as by Peter against Ananias and Sapphyra and by Paul against Elymas and likewise as it is very probable against Hymeneus and Alexander yet he being now a great way distant and remote I have judged saith he and decreed to exercise at a distance this my power against this wicked man as though I were present and before his face which indeed was not ordinarily done but this was not an ordinary wickedness II. To this sense is that clause to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit that is my Apostolical Spirit or the gift of the Spirit conferred upon me So the Spirit of Elias dwelt upon Elisha 2 Kings II. 15. that is The Prophetical Spirit of Elias III. And compare that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the name of our Lord Jesus Christ with the same manner of speech Act. III. 6. In the name of Jesus Christ of Nazareth rise up and walk namely when a miracle was to be done And also IV. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is very usually in the Gospel referred to miracles it is very rarely if at all used for the power of Discipline Let us conclude our discourse of Excommunication among the Jews with a Tradition received among them which see if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Schab fol. 11â— 1. If the Rabbins Serpent bite any one there is no cure for him Bar Kasha in Pumbeditha was bitten by the Rabbins Serpent and there was no cure for him The Gloss is Because he had transgressed against the Excommunication of the wise men therefore when he was bitten by a Serpent there was no healing for him VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wrote to you in an Epistle IN an Epistle What I. The Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred I had written without any wrong to Grammar I had written in this Epistle Accompany not c. before the report of this wickedness came to me but now hearing it I sharpen my pen the more and I bind you with a straighter prohibition namely That ye do not eat with such II. The Apostle had sent Timothy to the Corinthians before he wrote this Epistle Chap. IV. 17. and it is very likely that he sent some Epistle by him in which he had so written But Stephanas Fortunatus and Achaious coming to the Apostle and laying open the whole state of the Church of Corinth to him and bringing him Letters and Questions from the Church when as yet as they knew Timothy was not arrived at Corinth he suppresses that Epistle and comprizes it in this And if you say that is lost you will say true in some respect because the exact copy of that Epistle came not unto us and you will not say true in another respect because in this Epistle we have all things comprized in that and much more besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to company I. It is plain the Apostle riseth higher here and obligeth them with a straiter admonition than he had done before He had written to them before Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to company with them now he writes Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to eat with them II. It is plain also that he aims his words at prophane Christians not at Heathens both now and when he writ before For there were among the Christians converted from Heathenism some without doubt whose Parents or Children or Kinsmen not yet converted wallowed in Idolatry Covetousness and Whoredoms But now a Christian was not to forget all these alliances Nor was all familiarity and respect towards them to be cast away III. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes saith Camerarius Necessitudinem aliquam interiorem some more intimate friendship or Alliances which indeed in some respect is true if that more inward friendship be distinguished into that which is more close and less close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be reckoned that conversation and friendship which a Jew might enter into with a Jew and not with a Heathen according to the rule of which as being very well known it scarcely can be coubted but the Apostle speaks I. A Jew might deal and traffic with a Heathen nevertheless under this and some other cautions of that nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Avodah Zarah cap. 1. Three days before the Festivals of the Heathens it is forbid to give and receive with them to lend to or to borrow of them to restore or to fetch back any thing c. I scarcely believe this falls under the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying II. To eat together and at one Table was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accompany which certainly appears enough from the strait prohibition of such eating with a Heathen A Pharisee in Markets and Fairs would have dealing with a common person but he would not eat with him So a common person would trade with a Heathen but he would not eat with him The Apostle therefore does not oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eating together one against another but propounds Eating together as a certain degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Companying or mixing together For III. There was which by common experience may be observed a much more inward friendship than such a bare eating namely that which is called by the Jews Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copartnership in merchandize and traffic and that which is called by us Deputation both forbidden a Jew with a Gentile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bab. Sanhedr fol. 63. 2. It is forbidden a man to enter into Co-partnership with a Heathen lest happly he mast sometime swear and is compelled to swear by his Idol And Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Schilluâ—hin c. cap. 2. A Heathen is not made a
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
Text When the thousand years are expired Satan III. shall be loosed upon which passage and providence we cannot but stand and muse a little to see Barabbas the Vilain and Murtherer let out of prison and at liberty again Can you but wonder at it that such a horrid Vilain as he should not be kept fast when he was caught and laid fast That Satan did break prison and loose himself from his bands I suppose none can imagine that remember that Christ laid him up and Christ was too strong and too watchful to let such a prisoner escape from him whom he had so fast And the very expression in the Text Satan was loosed from his prison hint that he got not loose himself but was loosed by him that had tyed him up And this in some reflection may speak comfort that the Devil whom God hath in a chain is not at his own disposal and liberty but that God restrains or enlarges binds or looses him at his pleasure He reserves him in chains of the darkness of his wrath and displeasure that he shall not finally escape him and he hath him in the chains of his providence and disposal that at his pleasure he curbs and restrains him rage he never so much and be he never so furious But there are two things here that are a just cause of sadness for this one of comfort First That Christ should let him loose when he had him fast seeing with him there is nothing but mischief Had he broke loose it had been another matter but that Christ should loose him it is something the more bitter to think of as it is very well worth the thinking of Let me relate this story for answer to this strangeness When the cruel and bloody Phocas was Emperor of Greece and the Church and Kingdom lay under very much sadness and affliction under so wretched a Ruler a good and holy man in his zeal and devotion made bold to question God why he had set so wicked a Governor over his People And he received this answer That Phocas indeed was as vile and wicked a Ruler as could be set over them but that the sins of the People had deserved that such a Tyrant should be set over them If any one in like zeal and bitterness of Spirit should be so bold as to question Christ Lord Jesus why shouldest thou let Satan loose when thou hadst him fast seeing thou knewest that he being loose would only do mischief and destroy He might very well receive this most true and just answer That it is indeed a very woful thing that Satan should be let loose to go and deceive the Nations and to lead them into blindness and error but the Nations had deserved that they should be so served And let the Apostles be the Lords interpreters 2 Thes. II. 10. Because they received not the love of the truth that they might be saved therefore God sent them strong delusions the great deluder that they might believe a lye God had chained Satan that he should not deceive them in that he had brought in the Gospel among them But Jesurun waxed fat and kicked The World grew wanton with the Gospel and toyed with it They prized it not as they should improved it not as they should slighted the truth embraced error followed their own ways and follies Therefore saith Christ as it is in Esa. LXVI I also will chuse their delusions to give them up to them and because decipi vult hic Populus decipiatur Therefore among them Satan and let them have enough of falshood deceiving and delusion because this people love to have it so Wantoning with the Word of God and dallying with the Gospel of our Lord Jesus Christ is but too justly punished with the loss of it and with removing the Candlestick out of its place if men care not to walk by the light of the candle When men will shut their eyes against the light it is no wonder if God make them dwell in darkness This is one sad business that Satan is thus let loose to deceive but behold a second we cometh after it viz. Secondly That he being thus loosed you never find that he is bound again He had been loose before and was bound but loosed here and for ought we find loosed ever Read the Chapter henceforward and you find no end of his deceiving till you find an end of his being In the Text he is deceiving and his army is mustered and marching against the beloved City and what is the next news vers 9. Fire came down from Heaven and devoured them and vers 10. The Devil that deceived them was cast into a lake of fire and brimstone Ask you how long shall Satan be thus loose and deceive how long shall his army battel against the Camps of the Saints and besiege the beloved City The Apocalyptick here tells you till his army be destroyed by the fire of Gods vengeance from Heaven and till Satan himself be cast into fire and brimstone A passage which I think is very well worth their considering which look for and speak of such golden and glorious times yet to come before the end of the World Fourthly Satan loosed you see falls to his old trade again of deceiving the Nations IV. A right Jail-bird indeed a Theif that delivered out of prison falls to his old course of theiving again and will not leave till the Gallows ended him Would you not think that a thousand years imprisonment should have wrought some change in him and amendment upon him But bray a fool in a mortar and he will come out a fool still Satan is no changling but will be Satan still Who what he is we shall have occasion to speak to more hereafter Fifthly Among the Deceived by him Gog and Magog is particularly named And V. what is meant by them is variously and by some wildly guessed I might make a long Discourse concerning Gog and Magog and tell you 1. That the Jews from Ezek. XXXVIII XXXIX where there is a dreadful Prophesie concerning Gog do hold that such a dreadful enemy shall appear a little before Messias shall appear and that Elias shall come to fight with him and they tell terrible things about the War of Gog framed out of their own fancy 2. That some Christians by Gog and Magog understand the Turk some the Pope some both Not to trouble you with things more immaterial our Apocalyptick alludes to that Gog in Ezekiel he means not the same person with that Gog there mentioned but one of the same temper and qualities with him So he calls the City where our Lord was crucisied Sodom and Egypt Chap. XI 8. because that City was a place of the like wickedness with them Now that Ezekiel by Gog and the Land of Magog means the Kingdom of the Syro-Grecians or Greek-Syrian more especially Antiochus the great Persecutor of the Jews and their Religion might be copiously
ways of glorifying himself and is not tyed to this or that way by any necessity But the reason of the difference lyeth First In his own Will as the Apostle resolves it He will have mercy on whom he will have mercy and whom he will he hardneth But Secondly As in reference to the persons raised he raiseth what souls he raiseth by virtue of his Covenant of grace but he raiseth not all the bodies he raiseth by the same virtue It is said concerning Christ himself that God brought him from the dead by the bloud of the everlasting Covenant Heb. XIII 20. So doth he by the blood and virtue of the same Covenant bring from the dead every soul that he brings from the dead but he doth not so every body that he brings from the dead Now the tenor of the Covenant is Hearken to my voice and live Es. LV. 3. Incline your ear and come unto me hear and your soul shall live And to the very same tenor are those word of our Saviour mentioned before Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the son of God and they that hear shall live What kind of language is this The Dead shall hear All the Dead shall hear and yet only they that hear shall live What needed more to have been said than that the Dead shall hear his voice and live But his meaning is all the dead Heathen shall have the Gospel and hear the word of it brought among them and they that hear it that is obey it and follow it shall live Let me repeat that which I alledged from Esay LV. 3. and add what follows there Hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David Now that by sure mercies of David is meant the resurrection of Christ the Apostle teacheth us in Act. XIII 34. And as concerning that he raised him from the dead now no more to return to corruption he said on this wise I will give you the sure mercies of David The resurrection of Christ therefore are the sure mercies of Christ. For that by David is meant Christ it were easy to shew and it is so confessed by the Jews themselves in their expositions of that place It was the sure mercy that God gave to Christ himself of which he so rejoyceth Psal. XVI 9. My heart is glad my glory rejoyceth and my flesh also shall rest in hope Because thou wilt not leave my Soul in Hell c. And it is the sure mercy of Christ that God gave to the members of Christ that he raised him from the dead and imparts to them the benefit of his Resurrection And this is called there an Everlasting Covenant that he makes with them That as he gave Christ a resurrection so he will give them a resurrection The first and the latter rain the first and the latter resurrection First to raise their Souls by the virtue of his Covenant from the death of sin in his good time and to raise their bodies by virtue of the same Covenant at the last day Of which last our Saviour speaks three times over Joh. VI. ver 39. This is my Fathers will which hath sent me that of all that he hath given I should lose none but raise him up at the last day ver 40. And this is the Will of him that sent me that every one that seeth the Son and believeth on him should have eternal life and I will raise him up the last day And ver 44. None can come to me except the Father which sent me draw him and I will raise him up at the last day Will Christ raise up all persons in the world at the last day upon these terms Ye see No but only those that comply with his Covenant to come to him see him believe in him His power and justice will raise all others the virtue of his Covenant will raise these Now I suppose you easily see how to distinguish twixt the Tenor of his Covenant and the Virtue of his Covenant The Tenor of his Covenant is Hear and obey my voice and live The Virtue of his Covenant is his unfailing truth power goodness that will give life to them that hear his voice and obey him Thus you see one reason of the difference why he raiseth but some souls here from the death of sin but will raise all bodies from the death of the grave Thirdly Another reason of difference may be given for that at the last day he will raise all the persons in the world from their graves that he may glorifie himself but he raiseth only some few from their sins that they may glorify him And there is a great deal of difference twixt Gods glorifying himself upon men as he did upon Pharaoh and the Egyptians and bringing men heartily and laboriously to glorifie him and to live to his glory But Secondly a main difference in these two resurrections the soul from sin and the body from the grave is that the first resurrection is with the desire of him that is raised the latter will be in despite of thousands that will have no mind of it God will bring thee to jugement Eccles. XI 9. is a cutting saying but all the World shall never be able to take the edge of it off But let wicked men struggle and strive and tug never so hard against the resurrection God will bring them to it and no resisting But the first resurrection or the raising a soul from the death of sin how sweet how welcome how comfortable is it to every one to whom it comes Thy people will be willing in the day of thy power and help forward their own rising as much as they can and the Spirit and Bride say come and the soul and heart say Come Lord Jesus come quickly and let me see this resurrection And thus have we seen some circumstances in which the first and second resurrection differ and are at distance let us now consider wherein they agree and shake hands one with another Observe that the Scripture speaks in some places of the Resurrection as if it were to be no Resurrection but of just and holy ones only as you may take notice in 1 Cor. XV. and 1 Thes. IV. That there shall be a Resurrection of the unjust as well as of the just the Scripture assures us over and over again but it more especially calls that a Resurrection that is a Resurrection indeed and and not a raising to be cast down again Christ being raised from the dead dieth no more as the Apostle tells us Death hath no more dominion over him And the Scripture doth more especially call that a Resurrection that is written after his Copy for a man to rise from the dead to die no more That man is but little helped which we read of in the Prophet that in the way met a Lyon and flying
other standers by reviled him with If he be Christ let him come down from the Cross And let God deliver him if he will have him And so it doth magnifie Divine grace the more if it checkt him in his very reviling and made that tongue that reproached Christ in the very next instant to confess and adore him So Saul was happily checked even while he was breathing rage and revenge against the Church and he brought to be a most special member and minister in it The cause of this mans Conversion we must all ascribe to Gods infinite grace and goodness But the means that that grace and goodness used for his conversion I cannot but ascribe to these two things a Doctrine and a Miracle as in those times Doctrines and Miracles went very commonly together I. I cannot but suppose that the darkness that then began to be over all the Land wrought something with this man to bring him to some consideration with himself of the present case which he had not before His fellow Thief it seems was not moved with it at all but I cannot but believe that This was so deeply affected with it that it proved a means of his Conversion They both of them knew very well that Jesus suffered meerly because he professed himself to be the Christ. That is plain by their saying to him If thou be the Christ save thy self and us And now this man seeing so strange an occurence as had been not seen or heard of at any mans Execution before begins to be convinced that he was the Christ indeed for whom such a wondrous miracle was wrought and manifested And then II. It may very probably be conceived that he remembred those passages of the Prophet Esay describing his Passion and suffering Chap. LIII and particularly that vers 12. He was numbred with the transgressors A clause which the Jewish Expositors wrest some one way some another because they cannot abide to hear of Messias sufferings But which we may very well think that as Divine grace brought his Soul to the acknowledgment of Christ so it brought also that prediction of Christs sufferings and with such company to his remembrance as a means to work him to that acknowledgment For how might he argue This Jesus after all the great miracles that he hath done agreeable to the working of Messiah hath asserted and maintained that he is Messiah to the very death this strange and wondrous darkness that is begun over all the Land cannot but bear witness to such a thing And when it is so plainly prophesied by the Prophet Esay that he should suffer and be numbred with such Malefactors as I and my fellow are I am past all doubting that this Jesus is the promised Messiah Therefore He said unto Jesus Lord remember me when thou comest into thy Kingdom A great faith that can see the Sun under so thick a Cloud that can discover a Christ a Saviour under such a poor scorned despised crucified Jesus and call him Lord. A great Faith that when he sees Jesus struggling for his own life and no deliverer come to him yet sees reason to cast himself upon him for his Eternal state and Everlasting condition and pray to him Lord remember me A great Faith that could see Christs Kingdom through his cross and grave and death and where there was so little sign of a Kingdom and pray to be remembred in that Kingdom I doubt the Apostles reached not to such a Faith in all particulars They acknowledged Jesus indeed to be Christ while he lived but when he is dead they are at it We trusted that it had been he that should have redeemed Israel Luk. XXIV 21. But now they could not tell what to make of it But this man when he is dying doth so stoutly own him They looked for a Kingdom that Christ should have indeed but they little looked that Christ should suffer and so enter into his kingdom as it is intimated in the same Chapter vers 26. But this man looks for it through and after his sufferings That it is no wonder if he sped at the hands of Christ when he brings so strong a Faith with him and that when he pours out his Prayer Lord remember me c. in such strength of believing it is no wonder if he hear from him in whom he so believes Verily I say unto thee To day shalt thou be with me in Paradise And could such a Faith be without a parallel and sutable measure of Repentance Our Saviour very well saw that it was not And the Evangelist gives some intimation that it was not For he tells that he confessed his own fault which is one sign of his Repentance We are here justly and receive the due reward of our doings And that he reproveth his fellow and would fain have reduced him which is another Fearest thou not God seeing thou art in the same condemnation And that he pleadeth for the innocency of Christ which is a third This man hath done nothing amiss And in what words and meditations he spent the three or four hours more that he hung alive upon the Cross it is easie to conjecture though the Evangelist hath spoken nothing of it The great sum and tenor of the Gospel is Believe in the Lord Jesus Christ and thou shalt be saved And as Christ himself did seal the truth of the Gospel with his own death so was he pleased that that main truth of the Gospel should be proved and confirmed by this noble and notable example even whilst he was dying And accordingly it hath pleased the Spirit of God to give a demonstration of this mans believing in the Lord Jesus Christ more copiously and apparently than of his repantence though he hath given very fair demonstration of that also That as all posterity was to read that great Doctrine of Believing in the Lord Jesus Christ for Salvation so they might have this illustrious and lively Commentary of the truth and proof of it in this mans believing and in his Salvation And now having seen this great monument of Faith and Repentance and Pardon What say we to it As the Evangelists tell us that they that had seen the passages at Christs death returned from the Cross striking upon their breasts and no doubt very full of cogitations So what are the thoughts of our hearts upon this passage which was not the least remarkable among them A great matter that the light of the Suu should be so darkned and not a small that such a dark soul should be so enlightned A great matter that the Earth should quake the Rocks rent and the Vail of the Temple be torn from top to bottom and not a small matter that such a stupid soul should be moved that such a strong heart should be dissolved broken and brought to softness The spactators then present considered of those things Our present work is to consider of these and what do we think of them I
any Resurrection It follows Neither Angel nor Spirit Now why he should deny this is a great deal harder to find out than to find out why he denyed the Resurrection For that he denyed because he could not find mention of it in plain terms in all Moses But he finds mention of Angels and Spirits in terms plain enough there There is indeed no mention in Moses of the creation of Angels in the History of the Creation And that might haply give the Sadducee occasion to think there were no such creatures made But then what will he say when he meets with the mention of Angels so frequently after Gen. XXXII 1. Jacob went on his way and the Angels of God met him And Jacob called the name of that place Mahanaim that is two Armies viz. The army of the Angels that met him and the other army or great train of his own Family An Army of Angels then and not one now Thousands of Angels at Sinai Deut. XXXIII 2. and not one extant now What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses Were they dead and not in being or were they confined to Heaven and no more to converse with men It is not easie to unriddle an Hereticks fancy a Sadducees mistery And it is very excusable ignorance to be ignorant of the depths of Satan of the depths of a Sadducean Heretick There is not indeed mention of Spirits in Moses in such plain terms but only of the Spirit of God and the Spirit of Men. But though there were no more yet one would have thought that enough to have stopped his mouth that he should not say There was no Spirit when it is said in the very second verse in all Moses The Spirit of God moved upon the face of the Waters And Numb XXVII 16. Let the Lord the God of the Spirits of all flesh set a man over the congregation The First that offers it self to our consideration in this case is The distinction that is I. here made twixt Angels and Spirits Neither Angel nor Spirit And in the next verse The Pharisees cry out We find no evil in this man but if a Spirit or Angel have spoken to him let us not fight against God Where the question is What is meant by a Spirit thus distinguisht from Angels when the Angels themselves are called Spirits A further distinction of the Jews may help to clear this They in their writings thus distinguish Angels and Spirits and Devils And among other sayings that hold out this distinction they have this All things are subservient to the will and command of the Holy Blessed God Angels and Spirits and Devils Where what is meant by Angels and Devils is easie to understand but what is meant by Spirit when so distinguisht from both viz. walking Ghosts of the dead as they supposed or Spectra appearing in the shape of this or that Person that was dead So the appearing of a representation of Samuel raised by the Witch of Endor they would account a Spirit And that remarkable passage Luke XXIV 36 37. As they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you But they were terrified and affrighted and supposed they had seen a Spirit That is They did not think that it was Jesus in his own person that stood in the midst of them but some apparition only in his shape Now the Pharisees thought there were such Ghosts and Apparitions And so did the Heathen also conceive And Tully a Heathen from that very thing doth plead the Immortality of the Soul For saith he since men that are dead appear to the living it is a sign that they also live though they be dead and that they are not quite extinguished That there have been and may be such Apparitions there is no question and Histories give us some instances in this kind As one among many that famous story of the Ghost of Julius Cesar after his being murthered in the Senate appearing to Brutus who had had a chief hand in the murther and telling him Videâ—is me apud Philippos Thou shalt see me again at Philippi And so he did And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions Deut. XVIII 10 11. There shall not be found among you an Inchanter or a Witch or a Charmer or a consulter with familiar Spirits or a Wizzard or a Necromancer Now what is a Necromancer The very Greek word speaks it that it is one that consults or asks Council of the Dead as the Witch of Endor would do of Samuel And there is a hint of such a thing Esai VIII 19. should not a people seek unto their God should they seek for the living to the dead Now though the Pharisees with the Law condemned this wickedness and witchcraft of consulting the dead yet if any such Apparition offered it self voluntary without such calling forth by Sorcery they accounted it to be harkened to Therefore they say If a Spirit or an Angel have spoken to him let us not fight against God But the Sadducees denied there was any such thing as Spirit or Angel Where a Second question ariseth Whether they thought there were no such Incorporeal II. substances as Angels or Spirits Or whether their meaning was that the appearing of Angels and Spirits was now ceased and to be no more There is an expression something like this later Joh. VII 39. The Holy Ghost was not yet because Jesus was not yet glorified The Holy Ghost was not yet for so the original Greek hath it exactly And was there ever a time when the Holy Ghost was not in being Our English hath well resolved it in adding one word The Holy Ghost was not yet given He was in being from all Eternity but he was not given and bestowed upon men as he was to be when Jesus should be glorified And so in that answer of certain Ephesians to Paul Act. 19. 2. We have not so much as heard whether there be any Holy Ghost Yes they had heard that a thousand times over that there was an Holy Ghost But their meaning is we have not heard whether he be restored again to Israel since his departing away after the death of Zechary and Malachi and those last Prophets So if the Sadducees did acknowledg such things in being as Angels and Spirits yet they might deny that such things were in acting then No appearing of Angels and Spirits then for that was clean vanished It was most true that after the death of those last Prophets the Spirit of Prophesie and Revelation departed from Israel till the coming in of the Gospel For a matter of four hundred years no Vision no Prophesie no appearing of Angels no Oracle by Urim and Thummim no extraordinary gifts of the Holy Ghost Samsons locks and strength shaved off and gone And those great privileges that that people had
sad thing it is to be separate from Christ as a thing accursed and to consider with our selves how the case may be with us as to this particular Now he that knows what Christ is needs no more proof to shew what it is to be I. separate from him If in him alone be life Joh. I. 4. to be separate from him can be nothing else but death And if there be no Condemnation to them that are in Christ Jesus Rom. VIII 1. there can be nothing but condemnation to him that is not in him It is the saying of our Apostle 2 Cor. XII 2. I knew a man in Christ taken up into the third Heaven What by the rule of contraries can become of him that is out of Christ I would we could but seriously lay these three things to heart which are the particulars of the matter before us First How sad a thing it is for Christ to have nothing to do with a man but to disclaim him Secondly How sadder if sadder needs be is it for Christ to be ashamed of a man and disdain to own him And Thirdly Yet sadder if possible for Christ to curse a man or at least to look upon him as a thing accursed Are not all these included in the Apostles expression here And is not any of these the saddest thing that can possibly befal a man It may be you will say Hell fire is worse than these the Worm that never dyes Eternal wrath and vengeance are worse than these But doth not this separation from Christ include all these And can any other come of it but Fire and Wrath and Vengeance How then is the case with thee as to this particular Oh! I doubt not but I am II. Gods I hope Christ owns propriety and interest in me But upon what ground dost thou think that God owns thee What reason hast thou to think that Christ acknowledges thee for a sheep of his against the claim of the Wolf and the roaring Lion I have heard of a man that laid claim unto a very great Estate upon no other ground in the world but because he dreamed one night that that Estate was his Mens confidence about their spiritual welfare most commonly proceeds from no other ground but merely because they dream so like them who in reference to outward welfare 1 Thes. V. dreamt of Peace Peace when sudden destruction was just entring in at the door It makes me remember that saying of Jude vers 8. These filthy Dreamers defile the flesh despise dominion and speak evil of dignites And why does he call them Dreamers rather than any other title Because all their confidence in what they did came but from a fancy and dream and had no better foundation and though they did this evil yet they dream they shall speed well enough God lays claim to no man but because he seeth that in him that pleaseth him He calls none his that is offensive to him The wit of man cannot invent a reason why God should own a man that goes on in his wickedness and lay claim to him for his own that is continually offending him Plead Election plead the infiniteness of Gods mercy plead the freeness of his Grace plead what you can you can never give real satisfaction to your own heart that God claims any interest in you or owns you for his own till you walk so as to please him For what does an ungodly and wicked man differ from a separate thing from Christ and one that he hath no claim to and nothing to do withal The Scripture tells us That God hates the proud abhors the covetous scorns the scorners frowns upon the ungodly and despiseth evil doers And this fruitful Meditation I have gathered from the mention that is here made of being accursed or separated from Christ. Now from the consideration of the person that could be willing to undergo this separation and of the reason why viz. the saving of the souls of the Jews his Brethren I may gather as fruitful a Doctrine And that is this That the souls of other men should be dear to us as well as our own And that it is cause of grief to see any soul perish That the souls of these men were dearer to the Apostle than his own in that he could be content that his should perish so that theirs might not is a thing of rare Example and whether we are to write after such a copy is a question yet to be discussed But that the souls of others should be dear unto us is so plain in this copy that he that runs may read it It is not for kindreds sake barely that he is so affectionate to them though he call them Brethren and Kinsmen but it is their souls that he looks after that the spirit might be saved in the day of the Lord Jesus and not perish It were needless to shew how earnestly he laboured to save as many souls as possible and if it were possible that no soul should perish His pains and Preaching his actions and Epistles breathed such affection every where and to all persons But this you will say belonged to his Function as he was an Apostle and Minister But doth this belong to every private person to be so tender to the souls of all I am loath this Question should be asked it is so like Cains question Am I my Brothers keeper Have I any thing to do with another mans soul that I should trouble my self about it But how shall we interpret that great Command Thou shalt love thy neighbour as thy self But first Who is my Neighbour Our Saviour Answers it with a Parable Let me Answer it with another question nay Who is not thy Neighbour In that Parable of the Man that fell among Thieves and the good Samaritan relieving him our Saviour shews that even one of another Nation even one of an Enemy Nation is to be accounted a Neighbour For so were the Samaritans to the Jews and yet the Samaritan that pitied was Neighbour in our Saviours construction to him that fell among Thieves The Greek and Latine word that is used to signifie a Neighbour signifies properly one that is near to one but it means nearness of relation and affection rather than nearness of place Nearness of relation that is as all are made of one blood and nearness of affection that should be as all are of one shape and image Every one is our Neighbour of what Land or Nation state or condition soever because every one is related to us by these respects Well every one is our Neighbour and we are to love our Neighbour that is every one as our selves to hate none to malice none to be enemy to none but to love every one And what especially to love in him That that is the chief and most regardable and most precious in him and that is his Soul To have an affection a regard a kindness for every mans Soul and to
314 other lived longest of all the twelve The children of Israel after the Years of the Promise 315 Years of the Promise 316 death of the twelve Patriarchs do by degrees fall into all manner of Years of the Promise 317 abomination They commit Idolatry Josh. 24. 14. Ezek. 20. 8. They forget Years of the Promise 318 and forgo Circumcision the Covenant of their God and this was Years of the Promise 319 Years of the Promise 320 the reproach of Egypt Josh. 5. 9. c. They joyned in marriage with the Years of the Promise 321 Egyptians Lev. 24. 10. Exod. 12. 38. and walked according to such Years of the Promise 322 wretched principles as these therefore the Lord casteth them into a furnace Years of the Promise 323 Years of the Promise 324 of affliction and now as in Abrahams vision Gen. 15. 12. when Years of the Promise 325 the Sun of Religion is gone down among them an horrid darkness of Years of the Promise 326 Years of the Promise 327 impiety and misery comes upon them Yet doth the strength of the Years of the Promise 328 Promise shew it self wonderful in both the sexes in the men that they Years of the Promise 329 Years of the Promise 330 are strong to beget children though overpressed with intolerable labour Years of the Promise 331 and in the women that they bare their children with less pain and tediousness Years of the Promise 332 Years of the Promise 333 of travel then other women did being lively and quick in their Years of the Promise 334 delivery and were delivered before the midwives came at them Pharaoh Years of the Promise 335 when over-labouring of the men will not prevent their increasing Years of the Promise 336 in children giveth charge to the midwives for the destroying of the children when they should be born but Shiphrah and Puah two of the midwives observing Gods wonderful hand in the womens delivery disobeyed the Kings command and by a glorious confession of Gods hand which they saw will rather venture the Kings displeasure then fight against God for Years of the Promise 337 Years of the Promise 338 which their piety God marrieth them to Israelites for they were Egyptian Years of the Promise 339 women and builded up Israelitish families by them ver 25. Because the Years of the Promise 340 midwives feared God he made them houses PSAL. LXXXVIII LXXIX IN these times of bitterness and misery lived the two sons of Zerah or the Ezrahites Heman and Ethan 1 Chron. 2. 6. who had the spirit of the Lord upon them in the midst of all this affliction and they penned the eighty eight and eighty ninth Psalms the former sadly mourning for the present distress and the latter cheerfully singing the mercies of God in the midst of this distress and prophecying of deliverance And here is the proper place and order of these Psalms The Book of JOB IN these times when it went thus sadly with Israel in Egypt there shone forth the glorious piety and patience of Job in the land of Uz and here in order of time doth his book and story come in It is not possible to fix the time of his great trial and affliction to its proper date but there are two or three considerations which do argue that it was about these bitter times of Israels sinfulness and misery As 1. to consider how suitable it is to the providence of God and agreeable to his dispensation at other times as in the matter of Elias and the widow of Sarepta for one instance that when Religion was utterly lost and gone in the Church of Israel where it should have been to find it in the family of Job in a place where it might have been little supposed to have been found 2. How Job is preferred for his piety before any man alive and that before his patience had given it such a lustre 3. If Eliphaz be called a Temanite as being the immediate son of Teman it helpeth to scantling the time exceeding much for then was he the fourth from Esau as Amram was from Jacob and so their times might very well be coincident The Book of Job seemeth to have been penned by Elihu one of the speakers in it as may appear by these two things 1. Because in Chap. 2. when Jobs friends that came to lament with him and to comfort him are reckoned and mentioned by name Elihu is not named in the number arguing as it may well be conceived these two things 1. That he came not to Job from a place far distant as the other three did but neighboured upon him And 2. that he himself was the Historian and Pen-man that made the relation and therefore he named not himself when he named others 2. Because in Chap. 32. he speaketh of himself as of the Historian ver 15 16 17. They were amazed they answer no more they left off speaking When I had waited for they spake not but stood still and answered no more I said I will answer also I also will shew my opinion Job was a son of Nahor Abrahams brother descended from him by his son Uz Gen. 22. 21. and so Elihu and he came to live so near together the one being of Uz the eldest son of Nahor and the other of Bus the second The order of the Book is facile and direct the Penman in the two first Chapters sheweth how Job fell into his misery who before was one of the richest and most prosperous men in those parts On a Sabbath day when the sons of God presented themselves before the Lord that is when the professors of the true Religion were met together in the publike assembly Satan was invisibly there among them but the Lord seeth him and upon some conference about Job the Lord letteth Satan loose upon him in reference to his estate and another Sabbath upon the like occasion and conference he letteth him loose upon him in reference to his body so Satan destroyeth all that he hath and all his children Read ver 5. of Chap. 1. not when the days of their feasting were gone about but as the days of their feasting went about â— and smiteth him with an intolerable itch that his nails will not serve his turn to scratch but he is glad to get a potsheard to scrub himself Then come his three friends to him from a far distance and Elihu his cousen that lived near to him and these in several speeches to him do but aggravate his misery and prove miserable comforters The dialogues or disputation between him and his three friends do hold this course that he answereth and they reply upon him in the course of their age and seniority Their greatest drift is to prove him extraordinary sinful because he was extraordinarily punished which incharitable errour when he cannot convince them of because of their prejudice he stoppeth all their mouths by a confident imprecation or execration upon himself if he be so faulty
in its proper place and order cometh in the story of Jethro contained in the eighteenth of Exodus as may be evidenced by these observations First That that story lieth not in its proper place in the Book of Exodus may be concluded upon these two or three reasons first because there it is said Jethro took burnt-offerings and sacrifices for God ver 12. Now as the story lieth there the Law for burnt-offerings and sacrifices was not yet given 2. It is said that Moses sate to judge the people and made them know the Statutes of God and his Laws vers 13 16. Now as the story lieth there the Statutes and Laws are not as yet given to Moses and he himself knoweth them not 3. The chusing of Judges and Elders which was upon Jethro's counsel was not till their departing from Sinai Deut. 1. 7 8. And now as the story of Jethro lieth in the book of Exodus they are not as yet come to Sinai therefore that that story is misplaced as it lieth there there is evidence sufficient There remaineth only to see why it is laid there out of its proper place and where is the proper place to lay it the former may be resolved upon by looking back upon the curse that God denounceth upon Amalek in the 17 Chapter I will put out the remembrance of Amalek from under Heaven And the Lord hath sworn that the Lord will have war with Amalek from generation to generation ver 14 16. Now that the Holy Ghost might shew that Jethro who dwelt among the Amalekites 1 Sam. 15. 16. did not fall under this curse he bringeth in the story of his coming into Israel in the very next place after that curse is related not thereby to conclude strictly that his coming was at that very time assoon as the curse was denounced but to shew that he once came and so avoideth and escapeth that curse Now that the proper place of that story is this that we have mentioned may be evidenced by these particulars First that Moses himself telleth Deut. 1. 7. that their choice of Judges which was by Jethro's counsel instantly upon his coming was so near their departure from Sinai which is metioned Num. 10. ver 11. that the warning of their departure was given him before 2. That the murmuring of Aaron and Miriam against Zipporah Moses wife which in all probability was upon her first coming among them and their converse with her or instantly after is set after their departure from Sinai 3. That the departure of Hobab or Jethro from them at Sinai is joyned so near to the place where we suppose this story of his coming is to be laid as that but a few Verses come between and compair that story with the latter end of Exodus 18. and it will help to confirm this place to be the proper place of its order CHAP. X. from Vers. 11. to the end World 2515 Moses 82 Redemption from Egypt 2 THE Cloud is taken up on the twentieth day of the second month and the Camp removeth from Sinai to the wilderness of Paran three days journy In the 35 Verse of this Chapter the letter Nun is written the wrong way in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Ark set forward and so is it also in the first Verse of the next Chapter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became as murtherers In the former is hinted as the Jews observe Gods gracious turning back towards the people in the latter the peoples ungracious turning away from God CHAP. XI AT their first incamping after Jethro's departure Moses findeth an occasion to chuse Judges and Elders to help to bear the burden with him and therefore the 24 25 26. Verses of Exodus 18. are to be reputed coincident with this time The Sanhedrin chosen by Moses and indued with the Spirit by God six of a Tribe made up the number and two over and these two were Eldad and Mâ—dad who were written for Elders but the lot cast them out that there might be but seventy yet did the Lord honour them with the Spirit of Prophecy CHAP. XII ZIpporah Moses wife called a Cushite for Arabia was the land of Cush for her sake Aaron and Miriam begin to rebel against Moses authority for which Miriam is struck with Leprosie but Aaron is not because he was the Judge of Leprosie and could not be tainted with it Their sin causeth the Cloud of glory to depart as the sin of the golden Calf had done before there Aaron had a hand in the sin also Moses vindicated by God himself It is said They removed from Hazeroth and pitched in the wilderness of Paran ver 16. that is they marched and pitched in that wilderness see Chap. 10. 12. CHAP. XIII THEY are now come not very far from the South-point of the land of Canaan compare Ver. 26. and Deut. 1. 2 19. and Moses at the desire of the people Deut. 1. 22. sendeth twelve men to spy the land Sethur the man for the Tribe of Asher ver 13. his name is in number 666. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. and in signification hidden or mystical it is toward the end of the year Stilo veteri when they search the land for grapes and figs are then ripe vers 20. CHAP. XIV THE decree and oath in Gods anger that they should not enter into his rest cometh forth and beginneth to seize upon some of them for the ten men that caused the people to murmur died by the plague as they were forty days in searching the land so the people must wander forty years ere they came to enjoy it that is eight and thirty years and an half to make up the year and half that had passed since their coming out of Egypt to be forty and in that time must all the men that were numbred at Sinai the Levites excepted be consumed in the wilderness and here is mans age cut short again as it had been at the Flood and building of Babel PSAL. XC UPON this sad decree of God against the people and upon his cutting short mans age Moses maketh the nintieth Psalm whose proper order is coincident with this story and there sadly sheweth how they were consumed by Gods anger for their impieties that now mans age is come to seventy or eighty years from those hundreds that men lived before c. CHAP. XV. XVI XVII XVIII XIX World 2516 Moses 83 Redemption from Egypt 3 THE place where the people murmured upon the return of the spies was Kadesh Barnea Numb 13. 26. 32. 8. Deut. 1. 19. This place was called Rithmah before Numb 33. 18. compared with Numb 12. 16. 13. 26. and it may be it was so called from the Juniper-trees that grew there as 1 Kings 19. 4. but now named Kadesh because the Lord was there sanctified upon the people as Chap. 20. 13. and Barnea or the wandering son because here was the decree made of their long
Gath and Ekron which they once Samuel 27 had Josh. 15. 45 46. but lost Judg. 3. 3. Peace made with Amorites for the Samuel 28 third and fourth Generation of those haters of the Lord had had the sins of their Samuel 29 fathers visited upon them Samuels two Sons cause the people to abhor the Samuel 30 Government as Elies two Sons had caused them to abhor Religion Then degeneration Samuel 31 is still coming on CHAP. IX X. XI XII World 2941 Sam. 32 SAUL seeking Asses findeth a Kingdom He is anointed at Ramah which was not far from his own Town of Gibeah Gibeah once so abominable and abominably destroyed Judg. 20. affordeth their first King He prophecieth at Kirjath-jearim among a company of Prophets that attended the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Saul also among the Prophets And one of the same place answered and said Yes one that is their Father Not Et quis but Et qui pater â—orum Chap. 10. 12. And he becomes one that is their Father or chief Prophet amongst them At Mizpeh where the Sanhedrin sate he is proclaimed King by Lot and by the people He befriendeth Jabesh against Ammon for Jabesh had been a friend to Gibeah and suffered for it Judg. 21. At Gilgal he is annointed again and God in thunder and lightning telleth the people of his displeasure for their asking a King Their occasion of so doing was Nahash the Ammonite his coming against Jabesh at first to besiege it Chap. 12. 12. The siege was long and when it begun to capitulate for surrender Nahash demands every right eye in the Town c. CHAP. XIII XIV XV. Sam. 33 Saul 2 SAUL reigned one year And he reigned two years over Israel That is Sam. 34 Saul 3 he had now been King one year from his first anointing by Samuel at Ramah to his second anointing by him at Gibeah And he reigned after this two years more before the Lord cast him off and anointed David And the time he ruled after that was not a Rule but a Tyranny and Persecution In these two years he beateth the Philistims Syrians Moabites and Ammonites that invade the Land and invadeth Amalek and destroyeth it but undoes himself by sparing Agag Here the Lord casts him off CHAP. XVI World 2944 Sam. 35 DAVID anointed in Bethlehem And from henceforward the Spirit of the Lord resteth upon him by the power of which he killeth a Lion and Bear And by the direction of which he becometh musical and penneth Psalms This is that that makes musick by Davids hand able to hush and master Sauls Devil CHAP. XVII Sam. 36 DAVID killeth Goliah A type of Christs victory over Satan the chief Captain of the uncircumcised He bringeth the Giants head to Saul and Saul questioned Whose Son art thou Not that either Saul or Abner were ignorant who David was for he went but from harping to Saul when Saul went to this War ver 15. but they wonder what kind of man it was that had such Sons as Jesse had now in the Army And his question is not so much Filius cujus as Filius qualis viri or not of Davids Person but of his Parentage The 55 and 56 verses in their proper order should lie after verse 40. but they are put off to the place where they lie that Sauls question which was before the Battel and the resolution of it which was not till after might be laid together and so the Story of verse 54. of Davids laying up the Giants head at Jerusalem is laid before its time as they were laid after for he laid not that there till some space of time after and what time uncertain But the relation of it is mentioned in this place because he would dispatch the Story of Goliah at once PSALM IX UPON this Victory over Goliah David penned the ninth Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death of the Champion for Goliah is called Ish Benajim 1 Sam. 17. 4. And so the Chaldee Paraphrast interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death of the man that came out between the two Armies That Psalm is to be taken in at this place CHAP. XVIII UPON Davids discourse with Saul and upon former acquaintance with Davids behaviour Jonathan affects him Saul that day retains him for a Courtier and Jonathan puts him into a Souldiers and Courtiers garbe And so they march from the Camp to Gibeah where Saul dwelt By the way the women came out and sing so as they displease Saul and from thenceforward he spites David casts Spears at him to kill him but seeing him escape he puts him into command in the Army that he may fall there Thus lieth the Story to vers 16. and therefore the fifth verse which speaks of his going in and out before the people is set there as a general head which was to be explained afterward when David is thus set at large from Saul to go in and out at his pleasure then it is like he bringeth Goliahs Armor to Bethlehem and his head to Jerusalem laying up these trophies of his valor victory and success among his own Tribe that when occasion should be and he should need men to stand to him he being already anointed King these very things might have made a good party for him against that time CHAP. XIX Sam. Saul 37 ANother war with the Philistims Another Spear thrown at David His house watched that he might be slain PSAL. LIX HERE cometh in the fifty ninth Psalm made upon this watching of his house as the title telleth and it is to be laid between the 12 and 13 verses of this 19 Chapter Samuel and Saul and David are met altogether Chap. 19. 22. 24. and Saul Prophecying naked for 24 hours whereas it is said in Chap. 15. 35. that Samuel came no more to see Saul until the day of his death It is to be understood as by way of homage for he seeth him now at Ramah by Sauls coming to him but he never after Sauls transgression in sparing Amalek went to him to present himself or service to him for then did the Lord cast him off and he would own him no more as King CHAP. XX. SAuls coming to Ramah putteth David to fly to Gibeah to confer with Jonathan Sauls bloody intention being discovered David is now forced to a perpetual exile It beginneth now CHAP. XXI DAvid cometh to Nob to Ahimelech or Ahijah 1 Sam. 14. 3. In the days of Abiathar Mar. 2. 26. our Saviour nameth him rather then Ahimelech because he was not only one of the Priests there now Chap. 22. 20. but he alone escaped of all Ahimelechs house from Sauls fury and he was of special note afterward From Nob David is forced to flee to Gath the very Town of Goliah and Goliahs sword now about him There is he discovered who he is and hears the very Song repeated that was sung to him when he returned from the slaughter of Goliah
second for he loseth his sons and he loseth his Kingdom and therefore is he fitly called The King of Israel for he hath taken more care of that Kingdom then his own and lost his own by it 3. That Joram slew his brethren and the Princes of Judah presently after his father had left him in the Throne and was gone away for Moab This is to be collected from these particulars 1. It is said 2 Chron. 21. 12 13 c. There came a writing from Elijah the Prophet unto Jehoram saying Thus saith the Lord Because thou hast not walked in the ways of Jehoshaphat c. but hast slain thy brethren of thy fathers house Behold with a great stroke will the Lord smite thy people c. Now it is ridiculous to hold as the Jews do that Elijah sent this letter out of Heaven after he was rapt up thither But it is without all doubt that he wrote it whilest he was here on earth before he was taken up Now before Jehoshaphat the King of Judah and Joram the King of Israel and the King of Edom come to the Battel against Moab Elijah is taken up and Elisha is with them for so it is plain 2 King 3. 11. And Jehoshaphat said Is there not here a Prophet of the Lord And one of the King of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah Therefore the passage of the whole Story is to be cast into this order Moab rebelling against the King of Israel Jehoram the then King desireth Jehoshaphats assistance to help to subdue them Jehoshaphat consents raises his forces sets his son Joram in the throne to rule the Kingdom at home and so sets forth upon that expedition Joram when his father was now out of the Land riseth up against his Brethren and the nobles of Judah and slayeth them and resolveth to keep the Kingdom Elijah being yet alive heareth of this and though he had nothing yet to do with any of the Kings of Judah yet seeing here Jezabels spirit in this act of Joram he writes him a terrible letter leaves it to be conveyed to him and ere long is conveyed himself in a whirlwind to Heaven Elisha after his Masters departure returns through divided Jordan to Jericho to Bethel to Carmel to Samaria and from thence goes down to the Camp in Moab so that the Story of Elijahs rapture lieth in its proper place in 2 King 2. only the beginning of the third Chapter that mentioneth the beginning of Jorams reign which was before Elijahs translation is a repetition of what was said before in its proper place Chap. 1. 17. that the full Story of this Joram may be taken up together Elisha when he would prophecy he requireth some Musick to play and some songs of praises to be sung and then the Spirit of the Lord cometh upon him he foretelleth of a great deliverance and bringeth water miraculously into ditches as Elijah had done fire Moab is now become a wash-pot full of strange water and these waters do seem to Moab to be nothing but blood The King of Moab besieged in Kirharaseth with seven hundred men would break thorow the King of Edoms squadron but cannot Howbeit he taketh the Prince of Edom the Kings eldest son prisoner brings him into Kirharaseth again and there offers him up on the wall for a burnt offering c. So burns the bones of this young King of Edom into lime Amos 2. 1. And there was great indignation against Israel both from Edom and other Nations about it for Edom revolted and rebelled against Israel 2 King 8. 20. And the Philistims and Tyrians caught up Israelites as they could lay hold upon them and delivered them up to Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable Captivity Amos 1. 6. 9. not taken by war but by sleight and deceit or a perfect Captivity not to be recovered again 2 KING II. III. ver 6. to end World 3110 Iehoshaphat 22 Iehoram 1 Iehoram 5 Division 81 ELIAS wrapt up into Heaven Joram the King of Israel goeth against Moab c. Elisha multiplieth the widdows Oyl promiseth the Shunamite a Son c. 2 CHRON. XXI Ver. Unto the end 1 KING XXII Ver. 50. Iehoshaphat 23 Iehoram 2 Iehoram 6 Division 82 JEHORAM grew more Iehoram 7 and more abominable for Iehoshaphat 24 Iehoram 3 Iehoram 8 Division 83 Athaliah Ahabsdaughter was Division 84 his wife World 3113 Iehoshaphat 25 Iehoram 4 Iehoram 9 Division 85 Jehoshaphat dieth Edom rebelling is invaded Iehoram 5 Iehoram 10 Division 86 by Jehoram Libnah in Judah Iehoram 6 Iehoram 11 Division 87 revolts World 3116 Iehoram 7 Joram diseased in his bowels 2 KINGS IV. V. VI. VII VIII to ver 25. Iehoshaphat 23 Iehoram 2 Iehoram 6 Division 82 ELISHA the Prophet is Iehoram 7 now famous and doth many wonderful and Iehoshaphat 24 Iehoram 3 Iehoram 8 Division 83 Division 84 miraculous things multiplyeth Oyl World 3113 Iehoshaphat 25 Iehoram 4 Iehoram 9 Division 85 healeth deadly Pottage feedeth Iehoram 5 Iehoram 10 Division 86 a multitude miraculously cureth leprous Naaman raiseth Iehoram 6 Iehoram 11 Division 87 World 3116 Iehoram 7 the Shunamites dead child c. Betwixt the first and last years of Jehoram the son of Jehoshaphat there are very many occurrences mentioned which are not referred nor fixed to their proper year and therefore they must be calculated in a gross sum namely considered as coming to pass in some time of these years They are the Stories contained in the fourth fifth sixth and seventh Chapters of the second Book of Kings and in 2 Chron. 21. from Ver. 6. to Ver. 19. their proper order and time we may conjecture thus In the first year of Joram Elisha returning out of Moab into the Land of Israel multiplieth the Widows Oyl as he had produced the Armies water he is lodged in Shunem and assureth the Mistris of the house of a child The seven years famine was then begun and he giveth the Shunamite warning of the continuance of it The second year she beareth her child in the Land of the Philistims 2 Kings 8. 2. And Elisha resideth among the children of the Prophets at Gilgal and healeth the deadly Pottage and feedeth an hundred men with twenty Cakes and some few ears of Corn this was in Barley Harvest-time in the beginning of the year That Summer he cureth Naaman of his Leprosie the only cure of Leprosie done till the greatest Prophet came and prosyliteth him so that he beggeth two Mules load of Israelitish earth to make him an Altar of when he should come home and craveth pardon for his former Idolatry Chap. 5. ver 18. For this thing the Lord pardon thy servant for that when my master hath gone into the house of Rimmon to worship there and he hath leaned upon mine hand that I also have bowed my self in the house of Rimmon for my worshipping in
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
education parts and hopes and some remarkable Prophesies and predictions had been given concerning him what an instrument he should prove in the Gospel which made Paul to fix upon him as one designed for him from Heaven They set forth an◠travel Phrygia and Galatia and when they would have gone into Asia and Bithynia the Spirit forbad them because the Lord would hasten them into Macedonia unto a new work and such a one as they had not medled withal till now and that was to preach to a Roman plantation for so the Text doth intimate that Philippi was ver 12. and ver 21. and so saith Pliny lib. 4. cap. 11. He had indeed been always in the Roman dominions but still among other Nations as Jews Greeks Syrians and the like but we read not that he was in any City of Romans till here And his going to preach to that people is so remarkable that the Text seemeth to have set two or three notable badges upon it For that Nation lieth under so many sad brands in Scripture and lay under so great an abominating by the Jews that the Gospels entring among them hath these three singular circumstances to advertise of it 1. That the Spirit diverted Paul from Asia and Bithynia to hasten him thither 2. That he was called thither by a special vision the like invitation to which he had not in all his travels to any other place 3. The Penman doth not joyn himself in the story till this very time For hitherto having spoken in the third person he and they as He came to Derbe ver 1. They went through the Cities vers 4. c. he cometh now to joyn himself and to use the word We and Us. After he had seen the vision immediately we indeavoured to go into Macedonia assuredly gathering that the Lord had called us vers 10. Yet was this City mixed also of abundance of Jews living among them as that people was now dispersed and sowed in the most places of the Empire from Rome it self Eastward however it was on this side On the Sabbath by a river side where the women it seemed used their bathings for purification and where was a Synagogue they preach and convert Lydia a proselytess and she is instantly baptized and her houshold before she go home for ought can be found otherwise in the Text from whence we may observe what believing gave admission to Baptism to whole housholds In this Roman Colony it is observable that the Synagogue is called proseucha and that it is out of the Town Paul casteth out a spirit of divination and is thereupon beaten and imprisoned he and Silas but inlarged by an earthquake and the Jaylour is converted and he and his family instantly baptized After a little while Paul and Silas depart having laid the foundation of a very eminent Church as it proved afterward from which Paul in his Epistle thither acknowledgeth as many tokens of love received as from any Church that he had planted and to which he made as many visits afterward When he departeth he had ordained no Ministers there for ought can be gathered from the Text and it may be he did not till his return thither again which was the course he had used in other Churches Acts 14 23. He speaketh of divers fellow-labourers that he had there in the Gospel both men and women Phillip 4. 3. which cannot be understood of preaching but that these being converted they used their best indeavour to perswade others to imbrace the same Religion c. ACTS CHAP. XVII PAUL and Silvanus and Timothy come to Thessalonica where they make many converts but withal find very much opposition In three weeks space or very little more they convert some Jews many Proselytes and not a few of the chief Gentiles women of the City which number considered with the shortness of the time in which so many were brought in and the bitterness they indured from the unbelieving made their piety to be exceedingly renowned all abroad 1 Thess. 1. 6 7 8. Persecution driveth the Apostles to Beraea another Town of Macedonia Plin. l. 4. c. 10. there they found persons better bred and better learned then that rabble mentioned ver 5. that they had met withal at Thessalonica The Jews called their learned men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii nobilium it may be Lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. translates that The rabble from Thessalonica brings the persecution hither also so that Paul is glad to depart to Athens but Silas and Timothy abide at Berea still At Athens there was a Synagogue of Jews and Proselytes ver 17. so that it is undoubted the Scholars of the University had heard from them the report of the true God therefore Paul is not so much cried out upon for telling them of the true God in opposition to the false as for preaching of Jesus crucified risen and glorified which neither they nor even the Jews Synagogue there had ever heard of before for this he is convented before their great Court of Areopagus where his discourse converts one that Bench Dionysius ACTS CHAP. XVIII FROM Athens Paul cometh to Corinth Urbs olim clara opibus post clade notior nunc Romana colonia saith Pomp. Mela. lib. 2. cap. 3. A little view of the City may not be useless It stood in the Isthmus or that neck of Land that lay and gave passage betwixt Peloponesus and Attica upon which Isthmus the Sea pointing in on either hand made Corinth a famous and a wealthy Mart Town by two Havens that it had at a reasonable distance from it on either side it the one Jochaeum at which they took shipping for Italy and those Western parts and the other Cenchraea at which they took shipping for Asia Merchandise arriving at these Ports from those several parts of the World were brought to Corinth which lay much in the middle between them and so this City became the great Exchange for those parts It lay at the foot of a high promont called Acrocorinthus or the Pike of Corinth The compass of the City was some forty furlongs or five miles about being strongly walled In it was a Temple of Venus so ample a foundation that it had above a thousand Nuns such Nuns as Venus had to attend upon it The City was sacked by L. Mummius the Roman General as for some other offence that it had given to that state so more especially for some abuse shewed to the Roman Embassadors there But it was repaired again by the Romans and made a Colony Vid. Strabo lib. 8. Plin. lib. 4. cap. 4. Paul coming hither findeth Priscilla and Aquila lately come from Italy because of Claudius his Decree which had expelled all the Jews from Rome Of this Decree Suetonius speaketh as he is generally understood In Claudio cap. 25. Judaeos impulsore chresto assidue tumultuantes Roma expulit Claudius expelled the Jews out of Rome who continually tumultuated because of Christ.
Soria which yielded very many eminent Scholars in the Judaick learning In the division of the imployment of the three Ministers of the Circumcision Peter James and John Peter's lot fell here and from Babylon it self the very Center of those parts he sends this Epistle He directs it to the dispersed Jews in Pontus Galatia Cappadocia Asia and Bithynia in which parts the Apostacy from the faith had been exceeding prevalent and accordingly the trouble of those that stuck to the faith the most bitter And in his inscribing it to the Elect he seemeth to have his eye upon those words of his Master about this Apostasie Matth. 24. 24. They shall deceive if it were possible the very Elect. Among the many divine lessons that he reads to them he teaches them and us who is the Rock upon which the Church is built Chap. 2. 4 c. and how accordingly to understand super hanc Petram Matt. 16. He exhorts them with all earnestness to yield obedience to superior powers Chap. 2. 13 14. and that the rather because of that spirit of the Zelotae that walking among the Nation in all parts urged them not to submit to any Heathen power He magnifieth Baptism as a badge and pledge of preservation of those that had received it and stuck to it from that vengeance that was coming upon that wicked Nation Chap. 3. 21. It is something a strange recoyling that he makes leaping back from mention of the death of Christ ver 18. over all the story of the Old Testament and lighteth on the generation that was swept away by the flood and sheweth how Christs spirit preached unto them Why had not the same Spirit preached in all the times between Why are not those times named then as well as these Because the Apostle doth purposely intend to compare that old world then destroyed with the destruction of the Jewish Nation shortly coming and to shew that as Noah and his family were then saved by water ver 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that had received Baptism were the Antitype to that and Baptism was a pledge and means of their deliverance now they sticking closely to it And this very thing John Baptist taught in that question Who hath forwarned you to flee from the wrath to come Therefore when he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An asking of a good Conscience towards or after God he makes not this its definition as if none but those so qualified were to be baptized but he characters its difference from Circumcision which put away the filth of the flesh in one sense and Legal and Pharisaical washings which did it in another His whole comparison runs to this tenour The old world was disobedient to the spirit of Christ preaching in the mouth of Noah and therefore they perished The Jews whose state the Scripture also calleth an old world were disobedient to Christ preaching by his Spirit in the mouth of his Apostles and even visibly and audibly in his own person therefore they must needs perish But Noah and his family that harkeneth after God whilst others said to the Lord Depart from us Job 22. 16 17. were preserved by water Even so doth Baptism now preserve us the Antitype of that figure For Baptism was not barely a washing of the body from filth as the common Legal washings were but it was an owning and asking after God conscienciously out from a perverse and wicked generation and therefore not to be started or revolted from This then being one end of Baptism and that end taught to them that assumed it viz. to badge and mark to safety from the approaching vengeance it may very well raise an argument for Infants Baptism whereas this text is commonly produced against it for if these parents that came in to be baptized sought hereby to flee from the wrath to come they would be carefull to bring their children under the same badge of security When he judgeth 〈◊〉 that perished in the waters of Noah to be now in prison ver 19. he knew he had the consent of his Nation in it for thus they say in Sanhedr per. 10. halac 3. The generation of the flood have no portion in the world to come neither shall they stand up in Judgment for it is said My spirit shall no more judge with man Gen. 6. 3. Peter teacheth us that the Spirit that strove with the old world was the Spirit of Messias He sends this Epistle by Sylvanus Pauls old attendant but now with Peter He stiles him A faithful brother to you as I suppose not as doubting but assured He was to bring this Epistle to the Circumcision who himself had been a Minister of the uncircumcision therefore this attestation is the more needful and material 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I repute him a faithful brother to you of the Circumcision and do you also so repute him His naming of Mark with him calls our thoughts back to what hath been mentioned of Mark heretofore his being with Paul at Rome and his coming from him into the East To suppose two Marks one with Peter and another with Paul is to breed confusion where there needeth not and to conceive that for which the Scripture hath not only no ground but is plain enough to the contrary It is easily seen how John Mark came into familiarity both with Paul and Peter and other Mark we can find none in the New Testament unless of our own invention His being in these later times with Peter and Paul may turn our thoughts to consider how his Uncle Barnabas and he parted since Paul and Barnabas parted about him He it was that wrote the Gospel it may be being with Peter as Luke did the like being with Paul In his Gospel he is most exact of all the four in observing the proper time and series of the stories recorded CHRIST LXVI NERO. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wars of the Jews began in the twelfth year of the reign of Nero in the month of May. Joseph de Bell. lib. 2 cap. 25. If we take a view of the Nation as it was at the present and as it had been for thirty or forty years backward we shall find that besides the ordinary and common wickedness that was among them they had these four additions of iniquity monstrous and unparalleled and in which they did as it were exceed themselves 1. In regard that the appearance of the Messias was expected to be about the time that Christ appeared indeed very many taking advantage of the time and of that expectation took upon them some to be Christ others to be Prophets attending and relating to his coming Matth. 24. 24. Upon which Josephus and other Writers of that Nation will give us a very full commentary of experiences 2. There were multitudes of the Zelotae and of the sect of Judas the Galilean which would not yield any homage or subjection to be due to the Roman power which was
to the charge of the Jews yet you never find them blamed in the least degree for this that they went about to corrupt the letter of the Text The sense indeed they spoiled with their glosses and so made the Word of God of no effect and this they hear of throughly but not a word of their spoiling the letter of the Text. 4. Had they been never so desirous to have imposed upon Christians by falsifying the Text they could not possibly do it For First Every Synagogue in the world having the purest Copy that possibly was to be got how impossible was it such legerdemain should be when there were so many thousand Copies to discover it unless they were all corrupt alike and multitudes out of the Synagogues Rulers and People were converted to the Gospel Secondly As learned men as any they had among them and that as well understood what Text was pure what corrupt Joseph of Arimathea Nicodemus Paul and multitudes of the Priests imbraced the Gospel and so multitudes of pure Copies were in the hands of Christians upon the first rising of the Gospel and multitudes that had such Copies in their hands were converted daily 5. To which may be added that the same power and care of God that preserves the Church would preserve the Scriptures pure to it and he that did and could preserve the whole could preserve every part so that not so much as a tittle should perish SECTION XII Concerning the Calling of the Iews BY what hath been spoken concerning the state of the Jews in their own Land after the fall of their City it may be observed wherein it is that the Lords vengeance upon that Nation doth especially consist namely in his rejection of them from being his people and in their obduration The unspeakable miseries and slaughter that they indured in the siege and ruine of Jerusalem speak as dreadful punishment as ever fell upon a Nation and yet this was but short and small in comparison of that fearful blindness and hardness that lies upon them and hath done for this sixteen hundred years together Seventy years in bodily bondage in Babel did finish the punishment of their forefathers for all the Idolatry bloodshed and impiety that they had committed But these after above twenty times seventy years under dispersion and obduration have now as little appearance of amendment of their hearts and of their condition as there was so many hundred years ago The same blindness the same doting upon traditions the same insisting upon their own works for salvation the same blind confidence that they are Gods only beloved people the same expectation of Messias to come the same hatred of Messias already come and the same opposition against the Gospel is in them still that was in that first generation that crucified the Lord of life That generation is plainly and often asserted by the Holy Ghost in the New Testament to be Antichrist and the very same Antichristian spirit hath continued in all the generations of them ever since even to this day Into the thoughts therefore concerning their Calling after so long and so extream crosness against the Gospel and the Lord of it I cannot but take these things into consideration For though I am unwilling to recede from that charitable opinion of most Christians that there shall once be a Calling of them home yet see I not how that supposal of the universal Call of the whole Nation as of one man which some entertain can be digested without some allay and mitigation 1. That all Israel both Jews and they of the ten Tribes have had as full an offer of the Gospel as any of the Gentiles have had both in the time of the Apostles and since Of the two Tribes there can be no scruple and of the ten almost as little if their sin that cast them off the place of their seating when carried out of their own Land and the carriage of the Gospel through the whole world be well considered Now that their refusing of the Gospel so offered to them in that manner as they have done should be followed with so universal a Call and Conversion is somewhat hard to believe especially when it is observed that the Gentiles despising the Gospel are doomed to the everlasting deprivation of it and to a worse condition then Tyre and Zidon 2. It is true indeed that Gods Covenant with their fathers is of special weight and observation in this business and the Apostle toucheth it in this question Rom. 11. 28. but how is this to be understood God made a twofold Covenant with their fathers viz. the Covenant of Grace and the Covenant of Peculiarity and the later was but a manner of the administration of the former The Covenant of Grace was made with Adam and belongs to all the seed of Christ before the Law under it and after it Jews and Gentiles Now the Oeconomy of Moses was such an administration of this Covenant of Grace as made Israel a peculiar people This effect of the Covenant with their fathers namely that they still are and ever shall be Gods peculiar is their conceit all along but little warrant for us to hold it since under the Gospel there is no distinction of Jew and Gentile And as for the other that many of them yet belong to Election and the Covenant of Grace made with their fathers it is not to be doubted which yet doth little make for so general a calling 3. It was a good sign of the general conversion of the Heathen once to be in that there were multitudes of them proselyted daily before the general Call by the Gospel came an hundred three and fifty thousand in the days of Solomon and that when Religion was then in a very narrow compass But of these how few in comparison have come in in all this long time though they have had incomparably more means and opportunity then ever those had Their sin that cast them off was more horrid then the sin that cast off the Heathen and so their blindness and obduration is beyond theirs And which deserves observation The sin of the two Tribes was beyond the sin of the ten 4. Since the New Testament doth ordinarily stile that first generation Antichrist and since as is apparent the very same spirit is in the Nation to this day I see not how we can look upon the conversion of the Jews under a lower notion then the conversion of a brood of Antichrist Therefore can I no more look for the general calling of them then I look for the general call of the Antichristian brood of Rome We see indeed by happy experience that several Nations have fallen off from the Roman Antichrist as the Protestant Countries that are at this day but Antichrist is yet in being and strong and his end will be not by conversion but perdition So can I not but conceive of the Jewish Nation That although numerous multitudes of them may
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
that they thereupon might the more confidently confirm the people And hereupon it is observable that while the Baptist was at liberty our Saviour contented himself with his testimony and preaching but when he was shut up then instantly chose he others Now if any doubt of the possibility of this and question how could John see and hear these things and the other company that was present not do so as well as he The answer may be readily given by example of Elishaes servant 2 King 6. 17. and the two men that went to Emmaus Luke 24. For the mountain was full of Horses and Chariots of fire and Elisha perceived them but his servant did not till his eyes were opened in a more special manner And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did but till then their eyes were holden Yet if any one will suppose that the people saw the slashing of the opened Heaven and heard the noise of the voice that came from thence and took the one for lightning and the other for thunder as John 12. 29. we will not oppose it for now was the season of the year fit for lightning and thunder but that either they saw the Holy Ghost or distinguished the words of the voice any more then Pauls companions did Act. 9. 7. compared with Act. 22. 9. the reasons alledged do inforce to deny till better information Matth. 3. vers 16. And he saw the Spirit of God The Syntax and construction of Mark doth tye and fix these words He saw only to our Saviour as it did those before and both for the reason mentioned namely to shew the return and answer of his prayer But these words of Matthew are not so strict but that they may equally be applied unto John For first there may be observed a distinction in the verse and a kind of difference of speech betwixt what goeth before about the opening of the Heavens and this sight of the Holy Ghost For of that he speaketh thus And Jesus being baptized went straightway out of the water and lo the Heavens were opened unto him And then cometh he on with a distinct clause concerning the other And he saw the Spirit of God descending leaving it at the least in an indifferency whether to apply it to Christ or John But secondly it seemeth rather to be understood of John because he saith himself that this descending of the Holy Ghost was given to him for a sign and that he saw it and if it be not to be so taken here none of the three Evangelists have mentioned it in the story at all And thirdly the rather may it be taken of Johns seeing it because he saith He saw him descending and coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon him Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himself it must needs have been understood of Christ upon whom the Spirit came that he saw the Spirit coming upon himself but since it i◠upon him without any reciprocation it may be the better applied to John that he saw it It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himself as our Lexicons do give examples and as it is of force to be taken in Saint Mark in this place like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signifie reciprocally as in the LXX in Judg. 7. 24. But why should we take the word out of its commonest and properest sense unless there were necessity to do it which in Matthew there is not though in Mark there be Fourthly and lastly These words he saw being understood of John it maketh that the three Evangelists being laid together the relation ariseth out of them the more full and the story more plain For Luke telling that the Heavens were opened and the Holy Ghost descended Mark addeth that Jesus saw this and Matthew that John Matth. 3. ver 16. The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world and so doth it here of the new It is needless to instance how oft in Scripture the Holy Ghost is called the Spirit of God as Gen. 41. 38. Exod. 31. 3. Numb 24. 2. and very many other places but it is most necessary to observe that wheresoever he is so called it is in the Hebrew the Spirit of Elohim in the plural number and sheweth his proceeding from more persons then one Contrary to the opinion of the Greek Church that holdeth that the Holy Ghost proceedeth not from the Father and the Son but from the Father only Luke 3. ver 22. The Holy Ghost As he is called the Spirit not so much in regard of his own nature as in regard of his manner of proceeding so also is he called Holy not so much in respect of his person for the Father and Son are Spirits and are holy as well as he but in regard of his Work and Office which is to sanctifie the Church of God And in this respect he is called by the Hebrews not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahh hakkodesh the Spirit of Holiness for this phrase the Holy Ghost is taken from the common speech of the Jews And so is he called by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. and so doth the Syrian call him Rubba dekudsha in this place §. The Holy Ghost descended This descending of the Holy Ghost was first partly for the sake of John for this token had been given him when he first began to preach and baptize whereby to know Christ when he should come Joh. 1. 33. Secondly Partly for Christ that he might thus receive his Consecration and Institution for the Office that he was now to enter upon the Preaching of the Gospel This was as his anointing to instal him into his Function as Aaaron and his Sons were with material oyl to enter them into theirs as Isa. 61. 1. The Spirit of the Lord is upon me therefore hath he anointed me he hath sent me to Preach the Gospel And Thirdly Partly for the business and matter that was now to go in hand namely Christ beginning to preach accordingly For First The Gospel is the Spiritual Kingdom and Scepter of Christ in and by which he was to rule all Nations for ever and therefore it was agreeable that the Spiritualness of that should be sealed and confirmed by the Holy Spirits shewing himself even in the beginning of it The carnal rites of Moses were now to vanish and his Corporal and Ceremonial observances to be changed into a Spiritual Worship and neither at Jerusalem nor at mount Gerizim nor elsewhere must there be any more adoration with fleshly and earthly Ceremoniousness but he that will worship God must worship him in Spirit as Joh. 4. 21. Therefore it is no wonder if
the Holy Ghost doth now reveal himself now when his sway of spirituality and dominion by sanctification is to begin Secondly The Holy Ghost was departed from Israel after the death of the last Prophets as was observed before and now he is to be restored again therefore himself cometh visibly and apparently at this his restoring and lighteth upon him to whom it belonged to give and distribute the gifts of the Spirit to whom he pleased For as John had told that Christ should baptize with the Holy Ghost so is that power and priviledge now sealed unto him in the sight of John when the Holy Ghost cometh down upon him and there abideth §. Descended in a bodily shape God is said to descend not that he moveth from place to place or cometh where he was not before for he is incircumscriptible and every where and filleth all places but in that he sheweth this his presence upon Earth in such or such a place by some external sign and visible appearance And so he is said to come down to see whether the wickedness of Sodome were according to the cry that was come up unto him because he revealed himself to Abraham Lot and the Sodomites in the visible and conspicuous representation of men So is he said to have come down upon Mount Sinai because of the outward revealing and expression of his presence there And so the Chaldee Paraphrast understandeth the Trinities descending Gen. 11. 5. for a conspicuous appearance of it for he translateth The Lord revealed himself to take vengeance c. And so is the Holy Ghost said to descend in this story and in that in Act. 2. not but that he was present in the same places before by his power and Godhead but that he revealed and expressed his presence by so sensible an evidence and by and in so revealed a work §. In a bodily shape First It was convenient that the Holy Ghost should reveal himself at this time First for the sake of John who was to have a sensible sign whereby to inform him which was the Messias as Joh. 1. Secondly In regard of the Holy Ghost himself whose work in the Church was now in a more special and frequent manner to be shewed under the Gospel namely that he might be expressed and revealed to be a personal substance and not an operation of the Godhead only or qualitative vertue For qualities operations and acts cannot assume bodily shapes nor ought but what is in it self substantial Thirdly That a full and clear yea even a sensible demonstration of the Trinity might be made at this beginning of the Gospel For it may be observed in Scripture that the Holy Ghost hath a special regard to express this mystery upon singular occasions that we might learn to acknowledge the three Persons in one Godhead as he also doth the two natures of Christ that we might acknowledge them in one person So the very first thing that is taught in all the Bible is this very mystery For when Moses beginneth the Story of the Creation he beginneth also to teach that the three Persons in the Trinity were co-workers in it God Created there is the Father God said there is the Word or the Son And the Spirit of God moved there is the Holy Ghost And the very same mystery is intimated by the Prophet treating upon the very same Subject Isa. 42. 5. Thus saith God the Lord he that created the Heavens and they that stretched them out That we might learn that Of him through him and to him the Father Son and Holy Ghost are all things Rom. 11. 36. So Moses also when he is to teach concerning the creation of man he first teacheth that it was the Trinity that created him Gen. 1. 26. And God said Let us make man after our Image He saith Let us to shew the Trinity of persons and he saith In our Image not in our Images to shew the unity of essence That every man even from the reading of the story of his Creation might learn to remember his Creators in the days of his youth as Solomon with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boraiecha answereth the same mystery Eccles. 12. 1. So likewise at the confusion of Tongues the Trinity is expressed Gen. 11. 7. Let us go down and confound their Language as it is also at the gift of Tongues I will send the Comforter from the Father Joh. 15. 26. Act. 1. 4. Such a one also was the blessing pronounced by the Priest upon the people when he dismissed them from the daily service of the Temple in the name of the Trinity Numb 6. 24 25 26. the name Jehovah or the Lord three times repeated for denotation of the three Persons as Paul explaineth it 2 Cor. 13. 13. When Moses also beginneth to rehearse the Law to Israel and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Deut. 6. 4. Hear O Israel the Lord our God the Lord is one Three words answering the three Persons and the middle word our God deciphering fitly the second who assumed our nature as is well observed by Galatinus To these may be added the entrance of Moses his revelation with the Name of the Lord three times rehearsed Exod. 34. 6. The Vision of Esay with three Holies Isa. 6. 3. The beginning of Psal. 50. and of Psal. 136. and many of the like nature which the heedful reader will observe himself How fitting then was it that at the beginning of the new world and the new Law and the baptism of Christ the three Persons should be revealed especially since he ordained baptism to be administred in their Names Baptize them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28. 19. §. Like a Dove It is thought by Austin and after him by Aquinas that this was a very living Dove not of the flock indeed of common Doves but immediately created by God for this purpose but created as true a living Dove as any of them and the reason they give for this their opinion is this Because it is not to be said that Christ alone had a true body and that the Holy Ghost appeared deceiveably to the eyes of men but that both those are to be said to be true bodies for as it was not fit that the Son of God should deceive men so was it not fit that the Holy Ghost should deceive them neither But it was no difficulty to the Creator of all things to make a true body of a Dove without the help of other Doves as it was not hard for him to frame a true body in the womb of the Virgin without the seed of man So they too punctual where there is no necessity nor indeed any great probability For First What needed there a real living Dove when an apparent only would serve the turn For the descending of the Dove was that there might be a visible
Captain of our Salvation and such an one is he held out in this story and such an one is he offered to this combate by the Holy Ghost 1. That the work of the Redemption might begin to parallel the fall for both of them were with temptations 2. That Christ from the very first entrance into his function might be looked on as the subject of the promise Gen. 3. 15. That seed of the woman that shoul break the head of the Serpent in the end when he thus bruised him in the beginning 3. That this beginning of his Ministry might vindicate and glorifie his Ministry all along when the Prince of this world had come and found nothing in him And 4. that a greater than Adam in innocency might be acknowledged here for he by temptation had been overcom but this in temptation overcame Other reasons of Christ being tempted referring to men may be given diverse As 1. to shew that even the holiest of men cannot expect to be free from temptations 2. That Christ might teach us how to combate against the temptations of Satan namely with fasting prayer and the Word of God 3. To shew that we are to overcom through him who overcame temptations for us as he overcame death for us 4. For our assurance of help and succour in our trials since our Redeemer was tempted like unto us as Heb. 4. 15. See Aquin. part 3. quest 41. Art 1. Luke IV. ver 1. And Iesus being full of the Holy Ghost For the better understanding of these words there are two things very material to take into consideration The first is what need there was of Christs being now filled with the Holy Ghost when all the fulnese of the Godhead had dwelt in him hitherto And secondly in what the fulness of the Holy Ghost that was in Christ these gifts that were in him did differ from that fulness and from those that were in other men For the first it is to be observed 1. That by the term the Holy Ghost is to be understood the Prophetick gifts wherewithal Christ was filled for the preaching and publishing of the Gospel as the revealing of the will of God and working miracles The expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Holy Ghost is a phrase and manner of speech used by the Jews in their writings and very common and frequent there and from them must the sense of it be explained for from them it is taken and most commonly and constantly used in their sense in the New Testament Now the Jewish Authors do constantly mean by it the extraordinary gifts of the Spirit which he bestowed upon Prophets and Prophetick men enabling them for that employment unto which they were called As if we should go about to multiply examples from them to this purpose we might do it infinitely The Holy Ghost say they was one of the five things that were wanting in the second Temple Massecheth Ioma cap. 1. cited by R. Sol. and Kimchi on Hag. 1. 8. Thou hast shewed that the Holy Ghost dwelleth not on thee to know that I am not drunk Rasi on 1 Sam. 1. 13. The Holy Ghost was gone from Eli therefore prophecy came to Samuel D. Kimch on 1 Sam. 3. 2. The Holy Ghost was born in him from that day and forward and he uttered Psalms and Songs by the Holy Ghost that was born in him for under this general term the Spirit of the Lord is the Holy Ghost and the Spirit of power or strength understood Idem on 1 Sam. 16. 13. The Holy Ghost rested on the false Prophet Idem on 1 King 13. 20. Our Wisemen say before Elias was taken away the Holy Ghost was in Israel when he was taken away the Holy Ghost departed R. Sam. Lanjade on 2 Kings 2. In all which speeches and in divers others which might be produced it is apparent that the Jews by this phrase the Holy Ghost do constantly and continually intend Prophetick gifts wherewith men and women were indued either for the managing of some publique employment to which they were called or for the suiting to some singular and special occasion wherewithal they met And in this sense is the expression most constantly to be taken in the New Testament when it speaketh not of the third person in Trinity it self as Luke 1. 15 41 67. John 7. 3 9. Acts 2. 4. 8. 18. 10. 44. 13. 52. 19. 2. and in very many other places And so is it to be understood here that Christ being now to enter upon the publique Ministery of the Gospel and to act as the great Prophet of his Church and people he is at his baptism anointed and ever after filled with the gifts of the Holy Ghost befitting so great a work and befitting so great a Prophet Now 2. it is to be observed that these Prophetick gifts that the Holy Ghost bestowed upon some particular persons did really and very far differ from the grace of sanctification which he bestoweth upon all his Saints They might indeed sometimes be and very often they were in one and the same person but they were very far from being one and the same thing For 1. Prophetical gifts were sometimes in wicked and prophane men as in Balaam the false Prophet at Bethel Judas c. 2. These were given for the benefit of others rather than for his own that had them but sanctifying grace is given for his benefit chiefly that doth enjoy it 3. They did not make a man any whit the holier towards God but only the more able for some occasions amongst men So that by this expression Jesus being full of the Holy Ghost is not intended any addition of grace or sanctity which he had not before but the collation of Prophetick qualifications at the descent of the Holy Ghost upon him which he had not till then For though by the union of the humane nature to the Godhead that nature did partake of glorious and most excellent perfections arising and resulting from that union yet did it not partake of these gifts or perfections that we have in hand because these were not properly fruits of that union but of a donation And not things conducing to the satisfaction of God in the work of Redemption but to the satisfaction of men in his work of the Ministry The proper fruits of that union were the qualifying of the person of Christ so as that he should be absolutely without sin that he might exactly perform the Law and might be able to satisfie Gods justice and overcom death for these were the proper ends and reasons for which such an union was required but to work miracles to expound difficulties to heal diseases to teach divinity to foretel things to come and the like were not so properly the fruit of that union for even meer men have been enabled to do the same nor did they so directly tend to the most proper end of the incarnation namely the satisfaction of Gods justice
coming nearest to creating and therefore when the power of miracles was first given the first that was wrought was transforming Exod. 4. 3. And such a one was the first that was wrought by our Saviour John 2. 9. The Devil therefore assaying Christ in a work of wonder tryeth him in one of this nature and when he cannot move him to shew his power upon another Creature in Changing the form of it in this temptation he seeketh in the next to move him to shew his power upon his own body in altering the quality of it and making it fly Now to enquire what sins they were that the Devil would have perswaded him to in this temptation in turning stones into bread whether to gluttony or distrust of providence or what else is not so material and pertinent as to consider why he tryed him first by such a manner of temptation And the satisfaction to this is facil and obvious namely 1. because he took advantage of his present hungring And 2. because he had sped so successfully to his own mind by a temptation about a matter of eating with the first Adam he practiseth that old manner of his trading with the second Ver. 4. It is written This is the first speech that proceeded from our Saviours mouth since his entrance into his Ministerial function that is upon record and though it be very short yet is it very material for observation of these things 1. That the first word spoken by Christ in his ministerial office is an assertion of the authority of Scripture 2. That he opposeth the word of God as the properest incounterer against the words of the Devil 3. That he alledgeth Scripture as a thing undeniable and uncontrolable by the Devil himself 4. That he maketh the Scripture his rule though he had the fulness of the Spirit above measure § Man shall not live by bread only but c. He doth most properly and divinely produce this place of Moses Deut. 8. 3. it being a Lesson which the Lord had read to Israel when they had fallen into and in a temptation not much unlike to this that Satan would have tript Christ in at this time Now the sense of the Text alledged is somewhat controverted some take it to mean that man hath not only a life of the body to look after which is sustained by bread but also and rather a life of the soul which is supported by the Word of God And some again by the Word of God understand the Word of Doctrine others the Word of Gods power providence and decree as meaning that mans life doth not depend upon bread only but that God can support and sustain it by other means as he shall see fit Any of which carry a most proper and a most considerable truth along with them But the most facil interpretation of these words and the most agreeable to the context in Moses with which they lye is by every word that proceedeth out of the mouth of God to understand Gods commandments by the observing of which a man shall live prosper and it shall go well with him for to this sense the first verse of that Chapter in Deuteronomy speaketh All the commandments that I command thee this day shall ye observe to do that ye may live c. Now our Saviour retorteth this in this sense against the Devils temptation that incited him to have turned stones into bread 1. To shew that it was his meat and drink to do the will of him that sent him and to finish his work as John 4. 34. And 2. that obedience of Gods commandments is more propely the way to live than by the use of the Creature Matth. 4. ver 5. Then the Devil taketh him up Here it is controverted whether this were done really and truly or only in vision and apparition And there be that assert the latter conceiving that Christ was brought no otherwise to the pinnacle of the Temple or to the high mountain than Jeremy went to Euphrates to hide his girdle Jer. 13. or Ezekiel slept on his right and left side c. Ezek. 4. or other things of this nature mentioned in Scripture which it is past all denial were done only in vision vid. Jansen in loc But that these transportings of our Saviour from place to place were really and actually done even in the body and not in vision may be strongly confirmed by these considerations 1. Otherwise they had been no temptations which the Evangelists tell plainly that they were For what had it been for Christ to have seen a thousand of such things as these in a vision and to have nothing more to do with them but only see them what temptation could this be to him 2. The next place that we hear Christ was in after the temptations were finished was beyond Jordan as shall be shewed in the next Section now it will be hard to find how he was got instantly after his temptations to the other side Jordan if he were not carryed thither in the next temptation after this that is now in hand For in the temptation before this he is in the wilderness of Judea in this temptation he is at Jerusalem on the top of the Temple and in the next on the top of an high mountain and the next tydings of him after is that he is beyond Jordan Now this taking him up was bodily and locally and really the Devil catching him up into the air and carrying him in the air to the battlements of the Temple and from thence in the next temptation to the high mountain And here may the Reader fix his meditations upon four or five material things very pertinent and profitable to consider of upon this passage As 1. the horrid impudency of the Tempter that cannot but suppose him the Son of God and yet dare assail him as the basest of men 2. The wonderful humiliation of the Redeemer that was even now proclaimed the Son of God from heaven and now is hurryed by the Devil in the face of heaven 3. The power of evil Spirits over mens bodies if they be permitted and let loose to execise their power upon them 4. The constant and continued providence shewed in our preservation that we are not hurryed away bodily by Satan every moment who is thus busie here even with our Redeemer who was the Son of God 5. That in all the Scripture there is no mention of the like story that the Devil ever thus carryed any man in the air unless he had first bodily possessed him For having first done so it is said of the poor wretch among the Gaderens That he was driven of the Devil into the Wilderness And so we have observed elsewhere that it is probable that the Devil took Judas into the air and there strangled him and threw him down to the earth and burst out his bowels for the Devil was bodily in him before but for one not possessed to be so transported
3. 15. Vers. 21. Art thou Elias When he hath resolved them that he is not the Messias they presently question whether he be not Elias Messias his fore-runner for their expectation was of the fore-runners bodily coming as well as of Christs Their opinions concerning Elias his first coming and who he was then and of his latter coming and what they look for from him then it is not impertinent to take up a little in their words and Authors Some of our Rabbins of happy memory saith Levi Gershom have held that Elias was Phinehas and this they have held because they found some correspondency betwixt them And behold it is written in the Law that the blessed God gave him his covenant of peace And the Prophet saith My Covenant was with him of life and peace And by this it seemeth that God gave to Phinehas length of days to admiration And behold we find that he was Priest in the days of the Concubine at Gibeah and in the days of David we find it written And Phinehas the son of Eleazar was ruler over them of old and the Lord was with him 1 Chron. 9. 20. And he was the Angel that appeared to Gedeon and to Jephthah and the Spirit of the Lord carried him like an Angel as we find also of Elias And for this it is said They shall seek the Law at his mouth for he is the Angel of the Lord and for this cause also he saith Before time and the Lord was with him And behold we find Elias himself saying unto the Lord Take now my life from me for I am no better than my fathers meaning that it was not for him to live always in this world but a certain space after the way of the earth for he was no better than his fathers We find also that he died not after he was taken away from the head of Elisha for there came afterward a writing of Elias to Jehoram the son of Jehoshaphat as it is mentioned in the book of Chronicles Thus Ralbag on 1 King 17. And thus the Jews hold Phinehas and Elias to have been but one and the same man And what they held concerning Elias his singular eminency for Prophesie whilst he lived it appeareth by R. Samuel Lanjado in his Comment on 2 King 2. Elias saith he was so indued with Prophesie that many of the children of the Prophets prophesied by his means Our wise men of happy memory say Whilst Elias was not laid up the Holy Ghost was in Israel as it is said the children of the Prophets that were at Bethel said to Elisha To day God will take thy Master from thy head they went and stood afar off and they passed over Jordan It may be because they were but a few the sense telleth that there were fifty men of the sons of the Prophets It may be they were private men The text saith Thy Master It is not said our Master but thy Master shewing that they were wise men like Elias When Elias was taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasured up the Holy Ghost departed from them as it is said And they said Behold there is with thy servants fifty men men of strength let them go and seek thy Master c. And concerning the departure of Elias and his estate after the same Author giveth the opinion of his Nation a little after in these words I believe the words of our wise men of happy memory That Elias was taken away in a whirlewind in the Heaven that is in the air and the Spirit took him to the earthly paradise and there he abideth in body and soul therefore they say that Elias died not and they say moreover that he went not into the firmament And they say that some have seen him in the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he shall come before the great and terrible day of the Lord come Now his coming before the day of the Lord they hold to be twofold one invisible as that he cometh to the circumcision of every child and therefore they set him a chair and suppose he sitteth there though they see him not And the Angel of the Covenant which you desire behold he cometh Mal. 3. 1. The Lord shall come to his Temple this is the King Messias who also is the Angel of the Covenant or he saith The Angel of the Covenant in reference to Elias And so it is said That Elias was zealous for the Covenant of Circumcision which the Kingdom of Ephraim restrained from themselves as it is said I have been exceeding zealous for the Lord God of Israel for the children of Israel have forsaken thy Covenant He saith unto him Thou wast zealous in Shittim Phinehas in Numb 25. and art thou zealous here concerning Circumcision As thou livest Israel shall not do the Covenant of Circumcision till thou seest it with thine eyes From hence they have appointed to make an honorable Chair for Elias who is called the Angel of the Covenant Thus Kimch on Mal. 3. 1. Of this matter and of the Jews present expectation of Elias at every circumcision learned Buxtorfius giveth an ample relation in his Synagoga Judaica cap. 2. On the eighth day in the morning saith he those things that are requisite for the Circumcision are duly prepared And first of all two seats are set or one seat so made as that two may sit one by another in it covered with rich coverings or cushions according as every ones state will bear In the one of these seats when the child cometh to be circumcised sitteth the Sponsor or Godfather of the child and the other seat is set for Elias For they conceive that Elias cometh along with the Infant and sitteth down in that seat to observe whether the Circumcision be rightly administred and this they conceive from Mal. 3. 1. And the Messenger of the Covenant whom ye seek behold he cometh when they set that seat for Elias they are bound to say in express words This is the seat of the Prophet Elias That seat is left standing there three whole days together Rabbi Juda the holy once perceived that Elias came not to one Circumcision and the reason was because the child circumcised should once turn Christian and forsake his Judaism They use to lay the child upon Elias his cushion both before and after his Circumcision that Elias may touch him Thus he and more largely about their fancy of Elias his invisible coming upon that occasion And in the thirteenth Chapter of the same book he relateth how they expect him visibly at the other Sacrament even every Passover when among other rites and foolish customs they use over a cup of wine to curse all the people of the world that are not Jews as they are and that they do in this prayer Pour out thy wrath upon the Nations which have not known thee and upon the Kingdoms that have not called upon thy name Pour thine anger upon them and let
it might not be contrary either to truth or to good sense so to construe it But the phrase We know is often taken to import that such a thing is commonly and certainly known not so much with regard to such or such particular or definite persons knowing of it but with regard to the thing it self that it is well known and of open cognisance and so it is clearest to understand it here see the phrase Joh. 4. 22. 9. 31. 1 Joh. 5. 18. c. Vers. 3. Except a man be born Expositors do use great variety of piecings to tie these words of our Saviour to those of Nicodemus before in some sutableness or conformity together Chrysostome thus Thou holdest me for a Prophet only here thou comest exceeding far short of the full truth and art not come so much as into the utmost porch of a right knowledge Verily I say unto thee except thou partake of the Spirit by the laver of regeneration thou canst not have a right judgement concerning me And much in the same steps treadeth Theophylact. Cyrill thus Nicodemus thought he had done enough in coming to Christ and confessing him but this is not enough saith Christ but thou must also be born again And much after the same manner goeth Tolet Augustine thus Nicodemus thou comest to me as to a Teacher come from God but I tell thee there is no trusting my self and the Gospel with thee unless thou be born again Beza conceiveth that Christ saw that it was in Nicodemus his thoughts to enquire of him about the Doctrine of Regeneration and he prevents his question Jansenius that he did inquire concerning the way to eternal life but the Evangelist hath not mentioned it and divers more like offertures of connexion between the words of Nicodemus and our Saviviours might be produced which are tendered by several expositors but I shall spare more alleadging and first take up the consideration of what is meant by the Kingdom of God and that understood the connexion that appears so difficult will be made the better §. The Kingdom of God 1. This phrase and The Kingdom of Heaven are but one and the same in sense though they differ in a word as will plainly and easily appear by comparing these places Matth. 4. 7. Repent for the Kingdom of Heaven is at hand Matth. 5. 3. Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matth. 19. 14. Suffer little children c. for of such is the Kingdom of Heaven Matth. 19. 23. A rich man shall hardly enter into the Kingdom of Heaven Matth. 11. 11 12. The least in the Kingdom of Heaven is greater than be Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven Vers. 3. The Kingdom of Heaven is like a grain of mustardseed Vers. 33. The Kingdom of Heaven is like leaven Mark 1. 15. The Kingdom of God is at hand Repent ye Luke 6. 20. Blessed be ye poor for yours is the Kingdom of God Mark 10. 14. Suffer little children c. for of such is the Kingdom of God Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God Luk. 7. 28. The least in the Kingdom of God is greater than he Luk. 8. To you it is given to know the mysteries of the Kingdom of God Luk. 13. 18 19. The Kingdom of God is like a grain of mustardseed Vers. 20 21. The Kingdom of God is like leaven And many more such like parallel places in the Evangelists might be produced in which by the indifferent use of these expressions they shew abundantly that The Kingdom of Heaven and The Kingdom of God do mean and signifie but one and the same thing And the reason of this indifferent use of it is because the Jews usually called God Heaven as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is to fear his Teacher as he is to fear Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one casts off the fear of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The service of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man always fear Heaven in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Heaven is blasphèmed c. And they call God Heaven saith Elias Levita because Heaven is the place of his Habitation In Tishbi The Talmudick writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense for the strictness height and pompousness of their Ceremoniousness in Religion and most especially about the business of their Phylacteries Rabbi Joshua the son of Korchah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man first take upon him the Kingdom of Heaven and afterward let him take upon him the yoke of the command Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes But the Babylon Mishueh hath it let him first take upon him the yoke of the Kingdom of Heaven c. which saying meaneth but this Let a man but first put on his Phylacteries and then fall to his Devotions And so the Gemara in the place cited doth expound it Rabbi Joshua saith He that will take on him the yoke of the Kingdom of Heaven let him wash his hands put up his Phylacteries rehearse the sentences of them over say his prayer and this is the yoke of the Kingdom of Heaven complete On whose words Alphesi glosseth and descanteth thus Since he reads And thou shalt bind them for a sign upon thine hand and they shall be frontlets between thine eyes If he put not his Phylacteries on he is found bearing false witness against himself for what he saith is not true And although he perform the command of saying his prayers so as to discharge his duty of saying over his Phylactery sentences yet he transgresseth on the other hand because he witnesseth falsly against himself And Rabbi Jochanan meaneth that even the command is not perfectly done if he take not on him the Kingdom of Heaven And he is like to one that offereth a Thanks offering without a meat offering because he rehearseth those sentences without taking on him the Kingdom of Heaven In the same place is another story related and to be understood in the same sense concerning Rabban Gamaliel who on his wedding day at night said over his Phylacteries His Disciples said unto him Sir hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night He saith unto them I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he died taking on him the yoke of the Kingdom of
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
of himself and other men 1. That Christ came from Heaven but he and others are but earthly men 2. That Christ was above all men and all things for so the Greek word may indifferently be rendred but himself and others were but of earthly and low esteem and glory And 3. that Christ spake the words of God the things which he had heard and seen but himself and others spake of the earth and could not reach to Divine things So that the first clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the earth is of the earth may be understood He that is of an earthly original is of an earthly temper and glory as vers 6. He that is born of the flesh is flesh And the latter clause He speaketh of the earth may be understood two ways and the better understood by laying it in opposition to Christ. 1. Christ speaketh the words of God for he could do no other the purity of his nature could not utter a vain idle or earthly word but all Divine But he that is a meer earthly man cannot speak but earthly things altogether and not heavenly things at all as 1 Cor. 2. 14. 2 Cor. 3. 5. And herein it seemeth the strength and sense of this Antithesis betwixt Christ and meer mortals lieth and that this is the proper meaning of the Baptist for as he holds out this clear difference betwixt Christ and mortals in regard of their Original that Christ is from Heaven they from earth so doth he as clear a difference in regard of their constitution that Christ could not naturally but speak the words of God but they cannot naturally speak any such words but of the earth And 2. If the men here spoken of be of the Prophetick rank as John Baptist himself was then the Antithesis lies in this that what Revelation they have of Divine things is but obscure in comparison of what Christ hath for he witnesseth what he hath seen and heard and he hath not the Spirit by measure and what they speak of Divine things is but low and slender and by earthly expressions in comparison of the high and sublime Doctrines that he uttereth But I take the former interpretation to be the more genuine Vers. 33. Hath set to his Seal that God is true Christ spake and testified nothing but what he had seen and heard of the Father as Chap. 1. 18. 5. 20. as Moses saw and heard from God what he delivered to Israel And no man receiveth his testimony that is very few as All seek their own and none the things of Christ when neither the Jews no nor Johns Disciples would entertain it But those few that did or do they seal to the truth of God for whosoever believeth the Word of God doth as it were subscribe and set to his seal that the Word is true and God true that gave it And so they that received the testimony of Christ did both seal to the truth of his Words and also to the truth of all the promises that God had made concerning Christ see 1 Joh. 5. 10. and thus is there a mutual sealing to the covenant of Grace betwixt God and man God sealeth the truth of it by the Sacraments and man by believing Vers. 34. For God giveth not the Spirit by measure Those translations that add the words To him as divers do do readily fix the sense of it upon Christ that God poured the Spirit upon him above measure but that expression To him is not in the Original and therefore some do understand it generally of all the Prophets whom the Lord sent that they spake the words of God every one of them for God had abundance of Spirit to pour upon them had they been never so many and he measured not out the same stint of the Spirit to every one of them but what measure seemed good to his good pleasure And to bring it up to the drift and scope of Johns speech in this place they apply it thus Think not much of the honour of Christ which troubles you because it seems to eclipse mine Although I have much of Gods Spirit why may not he have more For God giveth not the Spirit by measure But the Baptist seemeth to aim the speech concerning Christ alone SECTION XV. St. LUKE Chap. III. Vers. 18. AND many other things in his exhortation preached he unto the people 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done 20. Added yet this above all that he shut up Iohn in prison Reason of the Order NOW that John is no more to appear in publick being committed close prisoner by Herod as this Section relateth the very looking back to the preceding Section which concludeth with a solemn speech of Johns and the casting forward that there is not one speech more of his to be found henceforth in all the Evangelists this doth sufficiently prove and assert the proper order and subsequence of this Section to the former especially this being added and observed that all the Evangelists do unanimously relate that our Saviours journey into Galilee which is the very next thing that any of them do mention was not till after John was shut up in prison John speaks it the least plain and yet he speaks it plain enough as shall be observed at the next Section Now if it be scrupled or wondred at why Luke should mention Johns imprisonment before the mention of Christs being baptized by him the considerate observing of Lukes method will give an answer to that doubt for there the Evangelist in one story comprehendeth the whole Ministery of John having no more to speak of it in all his Gospel He relateth what John preached to all that came to be baptized by him and what particularly to the Pharisees what to the Publicans and what to the Souldiers and divers other things saith he besides those particulars mentioned He preached to the people And he was also as plain and round with Herod as he had been with the rest of the people so that Herod at last shut him up in prison And so he compileth and wrappeth up the story of the tenour and success of Johns Ministery in general to all sorts of people in that brief relation and then he cometh to the particular relation of his baptizing Christ. And if it be scrupled again why I take not in the very fame story with this of this Section which is related in Matth. 14. 3 4 5. and Mark 6. 17 18 19 20. as most Harmonists of the Evangelists do it is because that relation will fall and come in very pertinently and methodically as the story of a thing past in the place where it lies and seeing that this Section tells the story very full the bringing of those Texts of Matthew and Mark hither would inevitably cause a chasma or hiatus in the story there when we come to
12. 1 5. 10 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath day and stood up for to read 17. And there was delivered unto him the the Book of the Prophet Esaias and when he had c c c c c c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he had unfolded the book for their books in those times were not bound as ours are now to open and turn over leaves but they were rould up as a Roul of paper And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9. Esay 8. 1. opened the Book he found the place where it was written 18. d d d d d d The Evangelist in this quotation from Esay doth follow the translation of the Septuagint verbatim but only in that clause To set at liberty them that are bruised The differences betwixt the Greek and the Hebrew text are not great they are only these 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it commonly useth that word to translate both Adonai and Jehovah by 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause because the Lord hath anointed me the Greek hath omitted it the sense being clear enough though it do leave it out 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up it hath rendred to Heal bringing the word up to its full sense 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble it hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it meaneth The poor in Spirit which is the same with Humble The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister and sate down and the eyes of all them that were in the Synagouge were fastened on him 21. And he began to say unto them This day is the Scripture fulfilled in your ears 22. And all bare him wintess and wondred at the gracious words that proceeded out of his mouth and they said Is not this Iosephs son 23. And he said unto them Ye will surely say to me this Proverb e e e e e e Physician heal thy self This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lamechs wives They fell out with their Husband and would no more associate with him yet they would go to Adam to ask his counsel Adam adviseth them to hearken to their Husband They answer him with this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitian heal thine own lameness Thou partedst from thy mate an hundred and thirty years and dost thou teach us otherwise Tanch fol. 4. col 2. Physitian heal thy self whatsoever we have heard done in Capernaum do here also in thine own Country 24. And he said Verily I said unto you No Prophet is accepted in his own Country 25. But I tell you of a truth Many widows were in Israel in the days of Elias when the Heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon unto a woman that was a widdow 27. And many lepers were in Israel in the time of Elizeus the Prophet and none of them was cleansed save Naaman the Syrian 28. And all they in the Synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the City and led him unto the brow of the hill wheron their City was built that they might cast him down headlong 30. But he passing through the midst of them went his way St. MATTH CHAP. IV. Vers. 12. NOW when Iesus had heard that Iohn was cast into prison he departed into Galilee St. MARKE CHAP. I. Vers. 14. NOW after that Iohn was put into prison Iesus came into Galilee preaching the Gospel of the Kingdom of God Reason of the Order TO clear the subsequence of this Section to that preceding needeth no more ado but seriously to consider the progress of the story hither and to observe the progress of it from hence a step or two forward For although Luke hath laid it so close to the story of the temptation as if it did immediately follow and as if it were the first journey that Christ took into Galilee after yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned that it leaves no more doubting of the method and of the time of this story Jesus indeed departed into Galilee presently after his temptation in the wilderness of which we have the story John 1. 43. and there he turned water into wine at Cana Joh. 2. 16. c. and abideth a while at Capernaum verse 11. and from thence goeth to the Passover at Hierusalem vers 13 c. and there and in Judea he stayeth till towards the latter end of our November as was observed before and all this while was John the Baptist preaching at liberty John 3. 23. but then Jesus heard of his imprisonment and foresaw his own danger if he should continue in Judea therefore he makes for Galilee and goeth through Samaria John 4. 1. c. comes up to Cana in Galilee and there healeth the Rulers Servant at distance vers 43 46. and now begins to be famous by these miracles and so begins to preach in their Synagogues So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee and the like of Matthew Thus when Jesus heard that John was committed to prison he returned to Galilee Nor is it a strange thing in Scripture to lay stories so close together as Luke hath done these two when yet there was a long space of time and a large Catalogue of occurences came between as in this Evangelist Acts 9. 25 26. compared with Gal. 1. 17 18. Mat. 19. 1. compared with John 7. 10. to John 10. 40. and in other places And as the order of this Section is thus cleared and asserted by the current of the story hitherto so will it be the more confirmed by the continuance of it henceforward it being observed how Matthew Mark and Luke fall in together at the next Section in one and
the same story and so continue it as a three twisted coard not easily broken of which thing the Readers own eyes may be his Judge Harmony and Explanation Vers. 14. Iesus returned in the power of the Spirit IT had been at the least fourteen months since the Holy Ghost came down upon Christ when he was baptized and yet doth Luke purposely mention the power of the Spirit upon him after so long a space 1. To shew he had the Spirit in a measure above other men for they were not always acted by the Spirit after his first coming on them 2 Kings 4. 27. but Christ was always 2. The Evangelist in the story that he had mentioned next before had shewed that Christ was led by the power of the Spirit into the wilderness and by it had overcome the temptations of Satan and now would he shew that he cometh in the same power to deal with men and to overcome their affections But 3. and chiefly Luke useth this expression because he is now to relate how Christ began to shew himself powerful in his miracles so that the fame of him went all about the Country and that his Ministery was glorified of all and now it was seasonable to mention and to take notice of the Spirit of the Lord upon him when he is more fully and intirely to fall upon the Ministery of the Gospel Ver. 15. And he taught in their Synagogues We have here occasion to look a little presly after these two things 1. The nature and constitution of their Synagogues And 2. upon what ground and permission Christ who hitherto had lived as a private mechanick man was suffered to preach in them The former of these deserveth our consideration because of the frequent mention that we have of Synagogues all along the Gospels and other books of the New Testament And the latter because of the question so much afoot of preaching without a publick call and ordination Sect. I. The Antiquity and divine institution of Synagogues Although the word Synagogues be rarely found in the Old Testament spelled syllabically with so many letters in our English Bibles yet both reason and equivalent expressions used there do more than probally perswade us that such conventions and meeting places were no strangers to Israel in those ancient times For 1. It is said expresly according as our English utters it Psal. 74. 4. that the enemie had burnt all the Synagogues of God in the land Which although the Chaldee render it of the Temple only and Rabbi Solomon of Shiloh and the first and second Temple only yet both the plural number used and the context it self inforceth it to be interpreted of more conventions than only in one place And Aquila doth render it expresly Synagogues as our English doth And Jonathan the Caldee Paraphrast of the Prophets whosoever was of the Psalms speaketh the very sense of that clause of the Psalm even as our English utters it when he interprets that passage in Esay 7. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assyrian Bee shall come upon all the Houses of Praise 2. What can we make of these High places that are so often mentioned in Scripture in a commendable sense as 1 Sam. 9. 19. 10. 5. 1 Kings 3. 4. c. other than that they were Synagogues or places of publick worship for particular congregations For howsoever High places do often hear ill in the Scripture as places of Idolatry and false worship as 1 Kings 11. 7. 12. 31. Jer. 7. 31. 19. 5. c. yet do we find also that some High places escape that brand and are mentioned with an honourable memorial And although those also are frequently taxed for Sacrificing there which service should only have been exercised at Jerusalem yet do we never find them taxed for mens worshipping there In 2 King 12. 2. 14. 4. 15. 4. c. it is said that Joash Amaziah and Uzziah did uprightly in the sight of the Lord But the high places were not taken away nor that they should have been destroyed for being places of worship or of publick Assemblies but the text expresseth still what was their abuse and what should have been removed namely that the people should not have sacrificed and burnt incense there which part of worship was only confined to Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the destruction of Shiloh to the building of the Temple high places were lawful as it is the Jews general and common saying but they understand it as generally of lawfulness to sacrifice which when the people would not leave to use after the Temple was built they are often taxed with it but with no other part of worship in High places if it were not Idolatrous 3. How was it possible that the Jews should keep the Sabbath according to the injunction laid upon them of having every seventh day a holy meeting or convocation Lev. 23. 3 4. if they had not in all times their Synagogue meetings or particular Congregations which the plural number used of Assemblies or Congregations doth more than seem to intimate in Psal. 26. 12. 68. 26. 4. Let us cast how the Jews could possibly celebrate those solemnities to which they were obliged besides the three Festivals which required their appearance at Jerusalem if they had not Sygnagogues or meetings of particular Assemblies when they were in the Wilderness what could they do on the Sabbath day when the Tabernacle Court would not hold the thousand part of them and when Family duties only would not reach the rule that was set before them And when they were come into the land when distance of place from Jerusalem made going thither every Sabbath impossible and when every Family were not able to read the Law much less to expound it nay when many and many Families were neither able to carry on a Sabbath days work nor hire or get one that was learned and able to carry it on what could they then do without Synagogues but lose the Law Sabbath Religion and the knowledge of God and themselves and all 5 When Synagogues were now come into use and frequented how was this use and frequency and frequenting of them first taken up We read of them under the second Temple especially in the Times of our Saviour and of his Apostles when the people were now lost in hypocrysie and traditions And can we think that those corrupt times outwent the purer and holyer times of David Joshuah Samuel c. in finding out so absolutely needful a means for maintaining of Knowledge and Religion as their Synagogue meetings were Can we conceive that Pharisees should set up these so useful conventions how useful may be judged by Christs and his Apostles constant frequenting them to omit all other evidences and that the Elders and Prophets and holy men under the Old Testament wanted them Take but the Chaldee Paraphrasts opinion again upon this point who upon those words of Deborah in Judg. 5. 9.
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
the sound and powerful and self-grounded word of God And in that he doth so constantly avouch his own Authority Verily verily I say unto you and But I say unto you c. he doth not only assert his divine and oracular authority of delivering the truth but he also faceth that common manner of teaching of theirs which was pinned upon the sleeve of other mens traditions And when he biddeth call no man Father that is Teacher upon Earth he crosseth that vain Divinity that they taught which was but the Traditions of their Fathers that is their Doctors 2. All the teaching of the Scribes was especially about external carnal and trivial rites ceremonies and demeanours as appeareth infinitely in their Talmudical Pandect which was but hay straw stubble nothing in comparison of the sound doctrines of Salvation Hardly a word in all their Traditions that spake any thing but bodily and carnal matter as he that shall read their Talmuds from end to end will find but little discourse but tending to such a purpose And we need not to go far for a patern of what kind of divinity it was that these great Doctors of the people taught these places in the Gospel give copy enough Matth. 15. 1 2. 23. 16 18 23 25. John 18. 28. Acts 10. 28. Col. 2. 21. c. But the tenor of Christs teaching was the spiritual and soul-saving doctrine of Faith Repentance Renovation Charity Self-denial and such heavenly things as these which by how much the more they had been strangers in the pulpits of the Scribes and never heard of before by so much the more did they now take the people with affecting and admiration being delivered in power and piercing and pressing upon the heart 3. The teaching of the Scribes was litigious and in endless disputes as Rom. 14. 1. 1 Tim. 6. 5. Their Doctors and Traditionaries whom they took upon them to build upon were of so many and so different minds that they that followed them knew not what to follow He that is never so little versed in the Talmuds will easily see such experience in this matter that he will find it readier to tell what those Doctors severally held than to choose what to hold from them if one would follow them But our Saviour taught one only constant and undivided truth plain convincing and so agreeing with the Doctrine of the Old Testament that it was the same but only in a brighter and a clearer garnish The people therefore in this great difference of teaching between their own Doctors and Christ would easily perceive an alteration and by how much the more our Saviours doctrine was more spiritual and speaking to the concernment of the Soul and by how much more it was delivered in the demonstration of a divine power by so much the more it could not but convine the hearers of its own value and dignity and work in them an astonishment at so high and so powerful truths Vers. 23. And there was in their Synagogue a man with an unclean spirit c. Here is the first place in the story of our Saviour where we meet with mention of any possessed or seised on bodily by the Devil and therefore it will be something needful to speak a little in general concerning this case of which we have very frequent example in the process of the Evangelical story I. It cannot but be observed how common this sad condition of being possessed by the Devil was in the time of our Saviours ministery and thereabout above all the times of the old Testament and beyond any examples in any other Nation See Mat. 4. 24. 8. 28. 9. 32. 10. 8. 12. 22. 15. 22. 17. 18. Mark 1. 39. 3. 11. Luke 10. 17. Acts 10. 38. c. Which whether it were 1. In regard that the Spirit of Prophesie had been so long departed from them as 1 Sam. 16. 14. Or 2. that the Lord would in justice confute by this dreadful experience the cursed doctrine of the Sadduces that was now rife among them that there was no spirit Acts 23. 8. Or 3. that he did evidence his great displeasure against the sinfulness and erroneousness of those times which was now grown extream by this visible delivery over of so many to the power of the father of sin and error Or 4. that he would by this doleful experience read to all men a Lecture what misery it is to be in the power and subjection of Satan and so make them more intent to hearken after him that was to break the head of the Serpent or were it all these together Certainly 5. it did highly redound to the honour of Christ and to the magnifying of his divine power and did mightily evidence that he was come the destroyer of the works of the Devil when finding so very many that lay so visibly under his power he inlarged them all and brought them from under his force and bound the strong one and he could not resist And the same tendency to his glory had the like powerful working of his Apostles by derived vertue from himself Mat. 10. 8. Luke 10. 17. Acts 8. 7. 19. 12. II. It is observable that we do not find that any were healed of this sad malady till Christ came and began the work It is true indeed that David by the power of the Prophetick Spirit that was upon him did calm the raging of Sauls evil Spirit when he grew turbulent but neither did he nor any other at any time till now cast either his or any other evil spirit out You must give Josephus leave to tell his story of Solomons skill which he left behind him of driving out the Devil out of the possessed by applying a certain root unto his nostrils Antiq. lib. 8. cap. 2. pag. apud me 230. as well as the Apocrypha of Tobit hath had leave a long time to tell of the Devil smoked away with the broyling of a fish liver Tob. 8. 3. but you may easily smell them both what sent and sense they carry with them As it was reserved for Christ utterly to break and bruise the head of the Devil so was it reserved to him to shew this mastery first upon him by casting him out where he had taken possession and no man might nor could do it before him I have observed in another place that as the two first miracles wrought in the World which were turning a rod into a Serpent and the Serpent into a Rod again the hand into leprosie and the leprosie into soundness again did shew the great power of him in whose power they were wrought and did refer to the present occasion which Moses was then going about so did they more singularly refer to the miracles of Christ To whom as it belonged to cast the Devil the old Serpent out of the Soul and to heal the leprosie of sin so to him was it reserved to cast the Devil out of the
couples for breed and the odd one for Adams sacrifice upon his fall but of unclean only one couple for the propagation of the kind Vers. 26. Man created by the Trinity about the third hour of the day or nine of the clock in the morning CHAP. II. The three first verses that treat of the institution of the Sabbath are according to their proper Order of time to be taken in at the end of the third chapter Vers. 4. c. On the morning of the sixth day a mist that had gone up from the Earth fell down upon it again in rain or dew and watered the Earth with which watering the trees and plants budded to maturity in a trice this dew being as a natural cause thereof yet the effect being withal exceeding supernatural because â—o speedy Vers. 7. Of the dust of the Earth thus watered God created the body of man and to this the Psalmist alludeth The dew of thy youth Psal. 110. 3. And into that Earth so prepared he breatheth the Spirit of Life and Grace Ephes. 4. 24. Vers. 10. Eden watered by a river that overflowed it once a year after the manner of Nilus and Jordan Chap. 13. 10. To Adam thus created and made Lord of the creature the Lord himself bringeth the creatures to receive their names which he giveth to them agreeable to their natures and that at the first sight shewing at once his dominion over them and his wisdom among them all he seeth no fit match for himself but by seeing every one of them mated and that they came before him by pairs he is brought to be sensible of his own want of a fellow which thereupon God provideth for him out of his own body of a rib which part of him might best be spared And thus the Creation endeth in the making of the woman CHAP. III. The woman thinking it had been a good Angel that spake in the trunk of the Serpent she entreth communication with the Devil who perceiving her both to add and to diminish to and from the Commandment that was given them groweth the more impudent to tempt and seduceth her by the lust of the flesh and the lust of the eyes and the pride of life as 1 John 2. 16. And she perswadeth her husband and so they both are fallen on the very same day that they are created Gen. 9. 1 2 3. Psal. 49. 12. Christ is promised before the man and the woman are censured and they are questioned also before they be sentenced but so was not Satan for God had mercy in store for them but none for him The curse is not upon man himself but upon the Earth to teach him to set his affections on things above and not on the cursed ground and not to look for an earthly Kingdom of Christ on this Earth which the Lord hath cursed Adam apprehendeth and layeth hold upon the promise by Faith and in evidence of this his faith he calleth his wives name Eve or Life because she was to be the mother of Christ according to the flesh by whom life should come and of all believers that by faith should live in him for an outward sign and seal of this his Faith and for a further and more lively expression of the same God teacheth him the rite of sacrifice to lay Christ dying before his eyes in a visible figure And with the skins of the sacrificed beasts God teacheth him and his wife to cloath their bodies And thus the first thing that dieth in the world is Christ in a figure At the end of this third chapter imagine the three first verses of Chap. 2. concerning the Sabbath to be observed to come in and suppose the texture of the story to lye thus Adam thus fallen censured recovered instructed and expelled Eden on the sixth day the next day following he by Gods appointment keepeth for a Sabbath or an holy rest and spendeth it only in divine duties Now the reason why it standeth in the place where it doth Chap. 2. Is partly because Moses would lay the seven days or the first week of the world altogether without interposition and partly because he would shew by setting it before Adams fall that had he persisted in innocency yet must he have observed a Sabbath The seventh day or Sabbath is not bounded in the Text with the same limits that the other days are for it is not said of it as it was of them The Evening and the Morning were the seventh day because a time should come when it should have a new beginning and end and though to the Jews it was from Even to Even yet from the beginning it was not so expressed CHAP. IV. Cain and Abel twins of one birth and first was born he that was natural and after he that was spiritual The faith of Abel appeared in the very materials of his sacrifice it being of slain beasts and so a representation of the death of Christ for this it is fired from Heaven and Cain's is not though his dry ears of Corn were materials far more combustible Cain and Abel were both their own Priests for it cannot be proved that Sacrifices were ever offered but upon emergent occasions till the Law fixed it for a common service and he that had such an occasion had liberty to be his own Priest even under the Law as it appeareth by Gedeon Manoah c. and then much more was that liberty before The word Sin in vers 7. seemeth rather to signifie an offering or attonment for sin than punishment For first God cometh not to deject Cain lower than he was but to raise him from his dejection as it appeareth both by his deigning to give him an Oracle from Heaven and also by the words wherewith he beginneth Secondly If the words Sin lieth at the door intend suddain Judgment ready to devour him what dependance can the words following have with these If thou do not well thou shalt certainly be punished and thy brothers desire shall be subject to thee for this were to threaten poor Abel more or at least as much as Cain Thirdly The Original word Chateath as it signifies Sin so also doth it the sacrifice for sin as Hos. 4. 8. 2 Cor. 5. 21. And all along Leviticus and it was the custom according to which Moses speaketh as best known to lay the Sacrifice at the Sanctuary door Vers. 14. Cain sensible of his punishment though he was not of his sin beggeth of God that he might die to ease him of it Therefore let any one that findeth me kill me but this God denyeth to him reserving him to a lingring punishment and Cain being assured of long life giveth himself to all sensuality to sweeten it as much as he can and this is the way of Cain Jud. vers 11. Vers. 23. Lamech in horrour of Conscience for his Polygamy which now began to be examplary to the general corruption of the world acknowledgeth his sin seventy times greater than
Exod. 36. 26 27 28. thus There were numbred of Israel from twenty years old and upward six hundred thousand and three thousand five hundred and fifty men Reckon thus The Talent of the Sanctuary contained one hundred and twenty pound the pound twenty five shekels or fifty half shekels so that every Talent contained three thousand shekels or six thousand halves so that six hundred thousand half shekels given by six hundred thousand men do amount to an hundred talents Now there were three thousand five hundred and fifty men besides which gave so many half shekels or one thousand seven hundred seventy five whole one with which were made the hooks of pillars c. Exod. 38. 28. These hundred Talents of silver were thus wrought Each one was cast into a solid piece of thirteen inches and an half long and nine inches square in the side that laid upward was a morteise hole near unto the end now two and two were laid close together end to end and the morteises were not in the ends that joyned but in the utmost ends Now every plank whereof the sides were made was in height five yards but in breadth three quarters just as broad as two of these pieces of silver were long at the foot of the plank at either corner was a tenon made the plank being cut down or abating so much between the tenons as the tenons themselves were in length so that when the tenons were shrunk in the morteises the middle of the plank setled upon the pieces or Bases SECTION XXXIV The walls and juncture of the Tabernacle THese silver Bases then were thus laid forty at the South side forty at the North side and sixteen at the West end laid as close together as was possible so that though there were so many pieces yet was it but one intire foundation Here are fourscore and fifteen of the hundred Talents disposed of in the two sides and the West end what became of the four talents remaining and of the East end we shall see hereafter These Bases thus laid the planks were set in them one plank taking up two Bases twenty planks making the South side and twenty the North and eight the West end these were five yards long apiece and so when they were set up they made the Tabernacle five yards and a little more high upon the walls Now for the making of these planks sure and to stand stedfast the two corner planks were great helps of which first you remember the length of the sides namely fifteen yards or twenty planks of three quarters breadth apiece The West end had six planks intire besides a plank at either corner joynting end and sides together These corner planks were of the same breadth that all the other were and thus set The middle of the breadth of the one plank was laid close to the end of the South side or to that plank that was furthest West so that a quarter of a yard of the breadth of the corner plank was inward to make up the Tabernacle breadth a quarter was taken up with the thickness of the side plank to which it joyned and a quarter lay outward Thus at the South-west just so was it at the North-west corner Then count the two corner planks were inward a quarter of a yard apiece and the six planks that stood between them of three quarters apiece behold five yards just the breadth of the house between wall and wall These corners knit end and side together and were the strength of the building as Christ is of his Church making Jews and Gentiles one spiritual Temple Besides these corners strengthening the Fabrick there were seven bonds to make all sure First planks to planks were close joynted at the foot so that the Text calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or twins Secondly each plank was linked to the next at the top with a golden link Thirdly on the side staples of Gold were fastned in every plank so that four bars of Shittim wood overlaid with Gold were carryed in the staples from one end of the Tabernacle to another Besides these there was also another bar of the same wood that ran from end to end through the body or thickness of the planks a hole being bored through each plank for the purpose By these bars Christ is fitly resembled who is conveyed throughout the whole Scripture in the rings of divers passages and stories In the fourth Chapter of the Ephesians there are seven bonds that bind the Church to unity First one Body secondly one Spirit thirdly one Hope of our calling fourthly one Lord fifthly one Faith sixthly one Baptism seventhly one God and Father of all Now view in imagination the body of the Tabernacle as it stands only planked without any more addition to it with planks of Shittim wood The length fifteen yards from end to end the breadth five yards from side to side The sides and West end planked up five yards high and somewhat more the foundation of those planks massy pieces of silver The top of the house and the East end left open till they be covered hereafter First then of the covering of the top and sides and West end SECTION XXXV Of the curtains of the Tabernacle THE Tabernacle was bounded with Curtains as lightest for carriage which Curtains covered top and sides These Curtains were Tapestry work The ground was of fine yarn dyed blew Purple and Scarlet woven together the embroydery was of Pictures of Cherubims These Curtains were in number ten each one being twenty eight cubits or fourteen yards long and four cubits or two yards broad They sewed together five Curtains in one piece and five in another so that they made two large pieces of Tapestry of fourteen yards long and ten yards broad These two pieces are called couplings Exod. 26. 5. And these two were thus joyned together In the edge of either were made fifty loops of blew tape one answerable or correspondent to another or one over against another and with fifty hooks or clasps of gold he linked the loops together and so the two main pieces were made one covering or Tabernacle Exod. 36. 13. Quest. Why are not all the ten Curtains sewed together on one piece but five and five sewed together to make two pieces and then those two thus looped together with a button or clasp of gold Answ. First the Tabernacle consisted of two parts the holy place and the most holy which two were divided one from another by a vail of which hereafter Now according to this division of the house was also the division of the Curtains For Exod. 26. 32. it is plain that the vail that parted the holy from the most holy was hung just under these golden clasps that knit the five and five Curtains together So that five Curtains lay over the holy place and the other five over the most holy but with this difference The holy place was ten yards long and the five Curtains
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 Syriack translates it until the fulness of the time of all things c. And the Arabick did not much different until the time in which all things shall be perfected or finished c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifieth a restitution to a former estate a repairing or an amending as might be frequently shewed in Greek Writers but in Scripture doth not so properly signifie this as what the Rabbins would express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulfilling or accomplishing and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so much stand in the force of Re or again but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth unsetled or unconfirmed and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Hist. lib. 4. Settlement of a City to tumult And to take up these two places where this word is used in the New Testament Matth. 17. 11. and here Elias indeed shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things What To their former estate Nay that the Baptist did not for he brought them into a clean different estate to their former or he shall amend all things That is true indeed so the Baptist did but how will this place in hand bear that sense which speaketh not of the mending of all things but of their ending And how improper would either of these senses run in this verse Till the restoring of all things to their former estate which God hath spoken by the mouth of his Prophets Or till the amending of all things which God hath spoken by his Prophets But clear and facil is that sense that is given Till the accomplishment of all things that God hath spoken by the mouth of his Prophets The things which God had spoken by the mouth of his Prophets from the beginning of the world were Christs victory over Satan in the Salvation of all his people his conquest of the last enemy Death the calling of the Jews the fulness of the Gentiles c. and how can these things be said to be restored or amended They may most fitly be said to be accomplished perfected or performed and so must the same words be rendred of the Baptist Elias truly cometh and accomplisheth all things that are written of him and so must the Son of man do all things that are written of him as Mark follows the sense Mark 9. 12. Vers. 24. All the Prophets from Samuel He is reckoned the first of the Prophets after Moses First Because Prophesie from the death of Moses to the rising of Samuel was very rare 1 Sam. 3. 1 2. Secondly Because he was the first Prophet after Moses that wrote his Prophesie From the beginning of Samuels rule to the beginning of the captivity in Babel was 490 years and from the end of that captivity to the death of Christ 490 years more and the 70 years captivity the midst of years between as I have shewed elsewhere But I must advertise the Reader here that the beginning of Samuels Prophetickness in this reckoning is not from the death of Eli but from one and twenty years after And here let me take up a verse of as much difficulty and of as little observing of it as almost any in the Old Testament as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim that the time was long for it was twenty years and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim namely all the time from Elies death till David fetcht it to Jerusalem which was seven and forty years and somewhat above only that first excepted in which it was seven months in the Land of the Philistims 1 Sam. 6. 1. and a little time in Bethshemesh what then should be the reason that it is said to be in Kiriath-jearim only twenty years Why the meaning is not that that was all the time that it was there but that it was there so long a time before the people ever hearkned after it Their idolatry and corruption of Religion had so transported them that they thought not of nor took regard to the Ark of God for twenty years together Then all the house of Israel lamented after the Lord for so must it be rendred and not And all the house of Israel c. And so have we one and twenty years taken up from the Death of Eli till this time of Israels repentance which yet are counted to Samuels forty but are not reckoned in the account of Habakkuk of the extent of the race of the Prophets Upon this place therefore we may take up these pertinent observations First That God did now on a suddain pour a spirit of Reformation generally upon all the people of Israel after a long time of prophaneness and Idolatry They had been exceedingly prophane in the time of Elies sons And therefore the Lord in justice forsook his Tabernacle in Shiloh the Tent which he had pitched besides Adam when Israel passed through Jordan Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand yet was not Israel humbled for it The Ark was restored to them and was among them twenty years together and they continued in their Idolatry still and never sought after it nor took it to heart At last upon a suddain and with a general conversion Israel begins to turn to the Lord and lament after him and forsake their Idols Secondly Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets as there was at the end of it in these Chapters of the Acts of the Apostles Thirdly As the practise here in the Acts was to repent and to be baptized so was it then with Israel as that expression may most properly be interpreted vers 6. They drew water and poured it out before the Lord as washing or baptizing themselves from their Idolatry Vers. 25. Ye are the children of the Prophets That is the Scholars or Disciples of them as the phrase The children of the Prophets is ordinarily used in the Old Testament 2 King 2. c. and Amos 7. 14. I was neither Prophet no Prophets son that is nor Prophets Scholar And Matth. 11. 19. Wisdom is justified of her children that is of her Disciples ACTS CHAP. IV. Vers. 1. The Captain of the Temple THIS was the Captain of that Guard or Garison which was placed in the Tower of Antonia for the guard of the Temple This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City It was built by Hyrcanus the Asmonean the High Priest and there he himself dwelt and there he used to lay up the holy Garments of the Priest-hood whensoever he put them off having done the Service of the Temple Joseph Antiq.
at the receiving of the Sacrament as that they had a supper before and so much Wine stirring before as that some were drunk 1 Cor. 11. 21 22. And that for conclusion of the Meal they had the Bread and Wine of the Lords Supper as they at the Passover had the unleavened bread and the Cup of Blessing And as the Apostle in this Phrase alludeth to their expression and custom so doth our Saviour also speak suitably to their practice when he taking this third cup or the cup of blessing bids them divide it among themselves For the four cups that were used at the Passover supper were enjoyned to Men Women and Children all alike 31 31 31 Pesach ubi ante in Gemara Our Rabbins deliver it for a Tradition say the Gemarists that these four cups ought to have in them a fourth part of a hin all alike for Men Women and Children And because we are fallen upon mention of their being drunk at their Supper before the Sacrament in the Church of Corinth let us take notice of a Talmudick passage or two that may give some light about such a matter though it seems in pretence to be of a contrary tune They have a Tradition that runneth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any will drink between these cups he may so that he drink not between the third cup and the fourth The Jerusalem Gemara debating the case why between the first and second cup or between the second and third but not between the third and fourth it resolves it thus that this was to prevent their being drunk but they raise hereupon again a very just objection what prevention could be in this And they give this poor answer to it 32 32 32 Ier. ibid. in Gemara Because Wine at Meat maketh not a man drunk but Wine after Meat doth If Religion did not prevail with them to withhold them from tryal of the truth of this Aphorism more than the vertue of the Aphorism would prevail to keep them from drunkenness I doubt not but there were drunken heads to be found at their Paschal Cups as well as at the Sacramental Suppers in the Church of Corinth And the Caution which the Tradition giveth a little after those words alledged but now doth make the matter somewhat suspicious when they provide thus Doth any one sleep at the Passover meal and wake again he may not eat again after he is awaked Do more of the company sleep they may eat again when they awake do they all sleep they may not eat Rabbi Jose saith if they nod or slumber only they may eat upon their waking but if they have been sound asleep they may not IX And now we are come to the fourth cup which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of the Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33 33 33 Pesach ubi ante in Mishueh for he finished the Hallel at it and at it he said the blessing of the Song He had begun the Hallel over the second cup for he concluded the Haggadah or shewing forth of their deliverance as 1 Cor. 11. 26. with the rehearsal of the hundred and thirteenth and hundred and fourteenth Psalms And now he begins with the hundred and fifteenth and rehearseth that and the hundred and sixteenth and hundred and seventeenth and hundred and eighteenth for these six Psalms were the Hallel as was observed even now Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing of the Song was a Prayer or Blessing that they uttered after the Hallel or the Hymn was finished 34 34 34 Ibid. in Gemara about which there is some dispute between R. Judah and R. Johanan in the Gemara what it should be the one naming one Prayer and the other another but the Scholiasts thereupon do conclude that the difference between them is not so much about the Prayers themselves as about the order of them or which was uttered first and they determine these two to be they and that they were uttered in this order O Lord our God let all thy works praise thee and thy Saints and the righteous ones that do thy will and thy People the house of Israel all of them with shouting Let them praise and bless and magnifie and glorifie and sing cut the name of thy glory with honour and renown for remembrance of thy Kingdom for it is good to praise thee and it is lovely to sing unto thy name For ever and ever thou art God Blessed be thou O Lord the King who art to be lauded with praises Amen And he concludeth thus Let the soul of all living bless thy name O Lord our God and the spirit of all flesh glorifie and exalt thy memorial for ever O our King For for ever thou art God and besides thee we have no King Redeemer or Saviour c. And here ordinarily the meal was quite ended and they ate nor drank no more that night compare Mat. 26. 29. Yet they have a Tradition 35 35 35 Ibid. that if they were minded they might drink off a fifth Cup of Wine upon this condition that they should say over the great Hallel over it But what was the great Hallel Rabbi Judah saith from O give thanks to By the Rivers of Babylon that is the hundred fix and thirtieth Psalm Rabbi Johanan saith from A Song of degrees to By the Rivers of Babylon that is from Psal. 120. to Psal. 137. Rabbi Ahabar Jacob saith from For the Lord hath chosen Jacob to himself Psal. 135. ver 4. to By the Rivers of Babylon Psal. 137. 1. Thus they debate it in the Gemara in the Treatise Pesachin and in the Treatise Erachin they seem yet to go further and to add the hundred and fifth Psalm to this Hallel and so they make it of a doubtful measure as is observed well by the learned Buxtorsius sometimes larger sometimes less according as they saw good And now to take up the whole Rubrick of this Sacramental Supper in a short summ they sate them down in a leaning posture began with a Cup of Wine over which they hallowed the day washed their hands the table is furnished they first eat some Sallet have a second Cup of Wine filled over which is the rehearsal of the Haggadah and of Psal. 113 114. and then the Wine drunk off They wash their hands again unleavened bread is broken and blessed and some of it eaten with bitter herbs dipt in the thick sawce then eat they the flesh of the peace offerings and then the flesh of the Lamb after which they wash have a third cup of Wine filled or the cup of blessing over which they first say grace after meat and then give thanks for the Wine and so drink it off And lastly they have a fourth Cup of Wine filled over which they say the Hallel out and a prayer or two after it and so they have done Thus was the Rubrick and Ritual of this great solemn Supper with which
man and yet so good and so St. Gregory saith his Country is purposely named that the goodness of the man may be the more illustrated His times may be picked by the genealogy of himself and his friends that come to see him And God in the first and second Chapter saith that there was not a man on earth like him for goodness which is a sign that Abraham Isaac and Jacob and Joseph were not alive nor Moses but in the times 'twixt Joseph and Moses Israel corrupt themselves with Egyptian Idols and in Israel the likeliest place to find a good man in is not one to be found like Job Thus when Israel idolizes and the Church begins to fail in Jacob God hath one in Arabia that hath a little Church in his house It is not amiss for every one for his more watchfulness to mark that Satan knows Job as soon as ever God speaks of him When the Angels appear before God Satan the Devil is among them So When the Disciples are with Christ Judas a Devil is among them Pharoah in Egypt is afflicted by God His afflictions harden him against God Job in Arabia is afflicted by the Devil His afflictions harden him against the Devil Jobs Children feasting overwhelmed by an house The Philistins sporting overwhelmed by an house Judg. 16. Job is afflicted as the souldiers 2 King 1. by fire As the Ziklagites 1 Sam. 30. by Captivity As the Egyptians with loss of Children Exod. 12. And as the Egyptians with boils Exod. 9. And which was not his least cross like Adam with an ill counselling wife Job hath three with him when he is changed by affliction So Christ hath three with him when he is changed in transfiguration which three as they were by Christ when Moses and Elias Law and Prophesie told him in the mount of his departing which he should accomplish at Jerusalem Luke 9. 31. So these three were with him when he began to accomplish these things Matth. 26. 37. CHAP. LV. Egyptians Deities ex Athenae Deipn Lib. 7. ANaxandrides in his book of Cities turning his speech to the Egyptians saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus does one Heathen Idolater deride another because he worships as the other thinks the more ridiculous Deities The very Heathen could deride and scoff at their vain gods Dionysius was most notorious this way and knavish in this kind was the Painter who when he should have drawn the picture of such a goddess for a Grecian City to worship he drew the portraiture of his own sweet-heart and so made her to be adored And indeed what man could have held laughing to have seen as my Poet saith here an Egyptian on his maribones adoring a Dog or praying to an Ox or especially to see him mourning and howling over a sick Cat fearing lest his scratching God should die CHAP. LVI Of the Law broken by Adam THE Law was Adams lease when God made him tenent of Eden The conditions of which bond when he kept not he forfeited himself and all us God read a lecture of the Law to him before he fell to be * * * The Jews in their writings use this phrase frequently for the Law as in Pirke Ahhoth a hedge to him to keep him in Paradise but when Adam would not keep within compass this Law is now become as the flaming sword at Eden gate to keep him and his posterity out Adam heard as much in the garden as Israel did at Sinai but only in fewer words and without thunder The Law came more gently to him before his fall but after his fall comes the thunder with it Adam at one clap breaks both the Tables and all the Commandments 1. He chose him another god when he followed the Devil 2. He idolized and deified his own belly as the Apostles phrase is his belly he made his god 3. He took the name of God in vain when he believed him not 4. He kept not the rest and estate wherein God had set him 5. He dishonoured his Father which was in Heaven therefore his days were not long in that land which the Lord his god had given him 6. He massacred himself and all his posterity 7. From Eve he was Virgin but in eyes and mind he committed spiritual fornication 8. He stole that like Achan which God had set aside not to be medled with and this his stealth is that which troubles all Israel the whole world 9. He bare witness against God when he believed the witness of the Devil above him 10. He coveted an ill covetousness like Amnon which cost him his life and all his progeny What a nest of evils here were committed at one blow The pride of heart and desire of more knowledge like Hamans ambition overthrew us This sin was hatched in Heaven by the wicked Angels but thrown out with them and never will come in there again Hence is this sin so lofty because it affects its first nest It is not for nothing that Blessed are the poor in spirit are the first words in Christs Sermon Matth. 5. 3. but because the proud in spirit were the first sinners CHAP. LVII Of the Law given at Sinai WHEN Israel is got from the hard service of Egypt God binds them apprentise to a new Master himself Their Indentures he draws upon Mount Sinai a place where Moses before had kept a flock of sheep now he keeps a troop of men In the Delivery of the Law there if you will stand with Israel in your place you may consider many passages CHAP. LVIII Why the Law was published then and not before AT Sinai was delivered no new thing the Law in some kind was known before Sacrifice was used by Adam in the garden when the body of the beasts went for an offering for his soul and the skins for a covering for his body Cain and Abel learn this part of worship from their father The division of clean and unclean beasts is known to Noah when they come to him for their lives as they had done to Adam for their names Abraham when God made a * * * So says the Geneva Bible in marg but Rab. Solomon long before saith thus It is the custom of those that make covenants to divide beasts into two parts and pass between the parts as Jer. 24. 18. And God passes between these in this smoking furnace and fire brand for making covenants in like kinds Homer speaks near this covenant with him Genesis 15. Divides and divides not his beasts and fowls just as God commands Lev. 1. 6. 17. and so of the rest Fathers could teach their Children these things as they themselves had learned them of their Fathers But when men began to multiply and multitude to be more wicked than would they not be so easily bridled by a Law whose author they knew no more of but their Fathers And when men lived but a short time in comparison of the first men and so could not
the imbroidery of Branches and open Flowers c. and for the ten cubits above it was the place of the Windows for the side Chambers without the House in three stories did take up the height of fifty cubits high so that for so high no Windows could be made into the House but the space of ten cubits above was the place for the Windows which were made narrow without and broad within The deckage or carving of the Wainscot of the Walls is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The carving of knops and open flowers as our English renders it but the Hebrew Doctors are somewhat nice about the construction of these words The Chaldee expounds it the ingraving of the likeness of Eggs Ovals and wreaths of Lillies as if he meant that he wrought the Walls with the work of Lilly garlands and an Oval in the midst of a garland c c c Levi Gers. in 1 King VI. Levi Gershom understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovals as the Chaldee doth but he takes them to be such Ovals as are the buds of Flowers and that out of them came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flowers spreading and opening as in their maturity d d d Kimch ib. David Kimchi takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wild Gourds and so our English hath it also in the Margin and this I take to be the proper construction of the words and this the imbroidery of the Walls That there was the carving of Cherubims and Palm-trees and the carving of Gourds and open Flowers interchanged thus first a border of Gourds or Pompions or such like Apple-fashioned sculpture intermixed with Marigolds Gilliflowers and such opening flowers and this border or wreath went round about the House upon this wreath as upon a base were set the feet of Cherubims and the rooting of Palm-trees both which stood up from this wreath e e e 1 King VI. 2◠Ezek. XLI 18 19. a Cherub and a Palm-tree a Cherub and a Palm-tree round about above the Heads of the Cherubims and Palm-trees was such another wreath and Cherubims and Palm-trees set upon that again and so interchangeably to the top By all which was signified the attendance of Ministers Heb. I. 14. and flourishing condition Psal. XCII 12 13. of those that serve the Lord and wait upon him Every one of the Cherubims was pictured with two faces one of a man that looked toward the Palm-tree on one hand and the other of a Lion that looked toward the Palm-tree on the other Whereas it is said that twenty cubits were built on the sides of the House with boards of Cedar from the floor to the Walls 1 Kings VII 16. the Jews do expound these twenty cubits by way of breadth and not of height as thinking that they mean that besides the sides of the House on either Hand which were forty cubits long he also made the like work upon either end of the room which was twenty cubits broad But the Text doth speak it more peculiarly of the most Holy place and sheweth what was the height of that which was different from the outer room or Holy place as we shall see hereafter SECT IV. The Candlestick THERE were three remarkable and renowned things in the room of the Holy place which next come to our observing and those were the Candlestick the Table of Shew-bread and the Altar of Incense The first of Gold and the other two gilded so that here in this room could nothing be seen but Gold a a a Ioseph ubi sup Josephus sets out these three things with this Encomium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were three most wondrous workmanships and to be renowned amongst all men And that the seven Lamps in the Candlestick resembled the seven Planets And the twelve Loaves upon the Shew-bread Table the twelve Signs in the Zodiack or the Year And the Incense Altar whereon Incense was offered which came partly out of the Sea and partly from Land denoted that all things are of God and to him b b b Maym. in neth habbech per. 3. The Candlestick was eighteen hand breadth high which according to the cubit of six hand breadth was a yard and an half It had three feet which almost lay flat upon the ground As three hand breadth height there was a flowring of a Coronet work curiously spreading out then went the shaft up two hand breadth high and there was a dish a boss and a flowring above the boss and all in a hand breadth compass thence the shaft went up again plain for two hand breadths and then was there a boss of a hand breadth and there went out two branches which were carried out bowed on either side till they were to be brought up straight to an equal height to the top of this middle shaft out of which they proceeded Then was there an hand breadth of the shaft plain and a boss of an hand breadth and then came out two branches more on either side And again one hand breadth of the shaft plain and a boss again of an hand breadth and then came out two branches more Above them was two hand breadth of the shaft plain And for the three hand breadths above there were three cups and three bosses and three flowrings in that space and so the Lamp stood in a flowring In every branch that came out of this middle shaft there were three Cups at a handsom distance one from another and above the highest a boss and above that a flowring and in that flowring the Lamp stood And before the Candlestick there was a Stone with three steps cut in it on which he that mended the Lamps stood and on which he set down his dishes whilst he was about that work This Candlestick of seven branches to which allusion is made Apoc. I. Zechar. IV. 2. Apoc. XI 4. was set on the South-side of the House but so as that the arms or branches of it spread North and South All the Lamps or Lights that were set in the six branches that came out of the shaft were turned bending and looking towards the Lamp which was in the middle in the shaft it self and the Lamp in that was turned bending towards the most Holy place and therefore it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Western Lamps These seven Lamps which denoted the seven Spirits of God Rev. IV. 5. V. 6. which the Jews call the Seven Spirits of Messias from Esay XI 1 2 3. did burn continually or if any of them were gone out every Morning and Evening they were lighted again and their perpetual Light resembled the Word and Doctrine of Salvation the Light of the Lord in which we see Light These Lamps were called the Candle of the Lord 1 Sam. III. 3. where it is said before the Candle of the Lord went out the Lord called to Samuel c. upon which words David Kimchi giveth this Gloss Kimch in 1 Sam. III.
Pharisees for the Sanhedrim And 2. From those words of Christ to the Woman Hath no man condemned thee Which seem to imply that those that brought her had power to judge and condemn her To give one instance more In the Handful of Gleanings upon Exod. Sect. XLIX he treats of the manner of giving forth the Oracle of Urim and Thummim and so he does also in his Sermon upon Judg. XX. 27 28. but with this variety there he relates it to be by an Audible Voice from the Lord from off the Propitiatory and this being heard by the Priest was told to the people But here he corrects his former thoughts telling us it was by no heavenly Voice but that God presently inspired the High Priest with the Spirit of Prophesie and by that he resolved the doubt and question put to God by the people Which we may conclude to be his last and ripest thoughts in that matter I need not particularize any other passages in these Sermons where notions mentioned elsewhere in the Authors Books are repeated with no small advantage And where they are not so they are either wholly left out where it might be done without making a chasm and break in the thread of the discourse or where it could not without that inconvenience they are only mentioned briefly in transitu Perhaps some few passages may be censured as seeming to reflect upon the Doctrine or practice of our Church But to this I answer That they only seem to do so And if the Reader will but calmly and deliberately view those passages again he will find that they may admit of a very fair construction and the most that they speak is against placing the sum of Religion in Ceremonies and outward Formalities or the needless multiplying of them not against a sober and intelligent use of the Rites of the Church as they are appointed to be used for the preserving decency and order and promoting edification And he is very severe that will not overlook some things and pass a favourable construction upon others considering the times wherein our Author lived and what Doctrines then prevailed and carried away many good though unwary Men as with a strong and scarcely to be resisted torrent And allowance may the more reasonably be given to some few things seemingly obnoxious to censure for the sake of many others which do greatly inculcate peace and conformity and the Authority of the Church and decry separation from the National established Church I instance only in that excellent Sermon Preached in the late unhappy times in a publick Audience upon John X. 22. Where the argument of our Saviours holding communion with the Jewish Church in the publick exercise of Religion is so fully and incomparably managed that it was within these few years almost resolved to be made publick by it self for the use and information of our Dissenters which if read and considered by them with a candid and unprejudiced mind would certainly set them clear of their scruples and bring them with abundance of satisfaction into the bosom and Communion of our Church And beside that in his Sermon upon Jude vers 12. he discourseth against Praying by the Spirit and Enthusiastical pretences to revelation In that upon Luke XI 2. He argues most excellenty for set Forms of Prayer and particularly for the use of the Lords Prayer that was at that time ready to be quite justled out of Gods Worship And it was observable at that time that the Doctor ended both his Prayers both before and after that Sermon with the Lords Prayer In that Sermon speaking about casting away Religious usages because abused he hath these remarkable words Now I cannot but think how wild it is to reject a good thing in its self because another hath used it evilly This is just as if a Man should cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from superstition to run he knows not whither And again in the same Sermon I know not what reformers should more study than to observe how near Christ complied with things used in the Jewish religious practice and civil converse that were lawful Once more in his Discourse upon 1 Cor. XIV 26. towards the conclusion he propounds two things to be considered by them who scrupled at the Religious exercise of singing Psalms because it is no where commanded to sing after that manner and with those circumstances that we do 1. That there is no plain grounds why to refrain but most plain why to sing 2. Where a duty is commanded and a scruple ariseth from some circumstance it is safer to go with the command than from it The reason I have selected these passages is to shew how our Author stood affected to the Church And indeed by these and many other expressions that are scattered in his Sermons we may plainly see that peaceableness and keeping Communion with the Church was his great principle and that his great aim in the late times was to keep up the honour of the publick Ordinances and the publick Ministry in reputation and to maintain the necessity of good Works against Antinomianism and the divine Authority and sufficiency of the Scriptures and the necessity of humane Learning in the Clergy against Enthusiasm then the great prevailing Errors And I make no doubt that by such means and Doctrines as these the blessing of God accompanying our Author did very good service to Religion and Truth then and did educate and train up young Students in the University and other Christians his Auditors into a readier and more chearful conformity to our present Church In a word All his Sermons breath a true Spirit of piety and inward goodness and an intire desire to be instrumental to the right understanding of the Holy Scriptures for the propagation of Gods glory and the building up of Christians in real substantial piety and true saving knowledge And they carry a plain easie unaffected strain of humble Oratory condescending to the meanest capacity and which hath something peculiar in it to raise attention and to make a wonderful impression upon the affections I mean by offering frequently something new and surprizing and intermixing sudden Apostrophes and affectionate and close Interrogations And now in the last place I must account for my self and for what I have done in the publishing these discourses Mr. John Duckfield Rector of Aspeden in Hertfordshire the Authors Son in Law and one of his Executors to whom the World is in the first place beholden for permitting them to be made publick kindly imparted to me the deceased learned Mans scattered Papers and MSS. and among the rest his Sermon-notes From the love and honour I had to his memory and his Learning I diligently set my self to the perusal of them and being not a little pleased with many of the Notes I resolved to select a few out of a great many with a design to let them see
22. 2. And there was a Rabbin named Rabh Jod Of the letter Jod See Midrash Tillin upon the CXIV Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One tittle It seems to denote the little heads or dashes of letters whereby the difference is made between letters of a form almost alike The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Schab fol. 10. 4. If it were Daleth and a man should have formed it into Resh on the Sabbath or should have formed Resh into Daleth he is guilty n n n n n n Tanchâ—m fol. 1. 1. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not prophane my holy Name whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense Ye shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the Lord. Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroies the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh destroys the World But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle did not only understand the bare letters or the little marks that distinguished them appears sufficiently from vers 19. where he renders it one of these least commands in which sense is that also in the Jerusalem Gemara of Solomons rooting out Jod that is evaâ—uating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives And yet it appears enough hence that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text that no particle of the sacred sense should perish from the beginning of the Law to the end of it To him that diligently considers these words of our Saviour their Opinion offers it self who suppose that the whole Alphabet of the Law or rather the original character of it is perished namely the Samaritan in which they think the Law was first given and written and that that Hebrew wherein we now read the Bible was substituted in its stead We shall not expatiate in the question but let me with the Readers good leave produce and consider some passages of the Talmud whence if I be not mistaken Christians seem first to have taken up this opinion The Jerusalem Talmud treats of this matter in these words o o o o o o In Megill fol. 71. 2 3. R. Jochanan de Beth Gubrin saith There are four noble Tongues which the World useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning the Hebrew for Elocution and there are some which add the Assyrian for Writing The Assyrian hath writing that is letters or characters but a language it hath not The Hebrew hath a language but writing it hath not They chose to themselves the Hebrew language in the Assyrian character But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed or direct in its writing R. Levi saith Because it came up into their hands out of Assyria A Tradition R. Josi saith Ezra was fit by whose hands the Law might have been given but that the age of Moses prevented But although the Law was not given by his hand yet writing that is the forms of the letters and the language were given by his hand And the writing of the Epistle was writ in Syriac and rendred in Syriac Ezr. IV. 7. And they could not read the writing Dan. V. 8. From whence is shewn that the writing that is the form of the characters and letters was given that very same day R. Nathan saith the Law was given in breaking that is in letters more rude and more disjoyned And the matter is as R. Josi saith Rabbi Judah Haccodesh saith the Law was given in the Assyrian language and when they sinned it was turned into breaking And when they were worthy in the days of Ezra it was turned for them again into the Assyrian I shew to day that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doubled or as if he should say the seconded Zech. IX 12. And he shall write for himself the Mishneh the doubled of this Law in a book Deut. XVII 18. namely in a writing that was to be changed R. Simeon ben Eleazar saith in the name of R. Eleazar ben Parta and he in the name of R. Lazar the Hammodaean the Law was given in Assyrian writing Whence is that proved From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar So the Jerusalem Talmudists Discourse is had of the same business in the p p p p p p Sanhedr fol. 21. 2. 22. 1. Babylonian Talmud and almost in the same words these being added over The Law was given to Israel in Hebrew writing and in the holy Language And it was given to them again in the days of Ezra in Assyrian writing and the Syriac Language The Israelites chose to themselves the Assyrian writing and the holy Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing and the Syriac Language to ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots or ignorant persons R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans And what is the Hebrew writing R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the Gloss Great letters such as those are which are writ in charms and upon door posts That we may a little apprehend the meaning of the Rabbins let it be observed I. That by the Mother Tongue the Hebrew Syriac Romane being named particularly no other certainly can be understood than the Greek we have shewn at the three and twentieth verse of the first Chapter II. That that writing which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word Hebrew writing is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites or because it was the antient writing but as the Gloss very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing or character was in use among them that dwelt beyond Euphrates In the same sense as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew signifying on the other side that is beyond or on
guilty Let us see whether thou canst smell and judg And when they saw that he could not smell and judg they slew him VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom do your children cast them out BY your Children Christ seems to understand some disciples of the Pharisees that is some of the Jews who using Exorcisms seemed to cast out Devils such as they Act. XIX 13. and yet they said not to them Ye cast out Devils by Beelzebul It is worthy marking that Christ presently saith If I by the Spirit of God cast out Devils then the Kingdom of God is come among you For what else does this speak than that Christ was the first who should cast out Devils which was an undoubted sign to them that the Kingdom of Heaven was now come But that which was performed by them by Exorcisms was not so much a casting out of Devils as a delusion of the people since Satan would not cast out Satan but by compact with himself and with his company he seemed to be cast out that he might the more deceive The sense therefore of Christs words comes to this That your Disciples cast out Devils ye attribute not to Beelzebul no nor to Magick but ye applaud the work when it is done by them They therefore may in this matter be your judges that you pronounce these words of my actions out of the rankness and venom of your minds m m m m m m Bab. Joma fol. 57. 1. In the Gloss mention is made of a Devil cast out by a Jew at Rome VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be forgiven him neither in this world nor in that which is to come THEY that endeavour hence to prove the remission of some sins after death seem little to understand to what Christ had respect when he spake these words Weigh well this common and most known doctrine of the Jewish Schools and judg n n n n n n Hieros Sanhedr fol. 37. 3. Bab. Joma fol 86. 1. He that transgresses an affirmative precept if he presently repent is not moved until the Lord pardon him And of such it is said Be ye converted O backsliding Children and I will heal your backslidings He that transgresses a Negative precept and repents his repentance suspends judgment and the day of expiation expiates him as it is said This day shall all your uncleannesses be expiated to you He that transgresses to cutting off by the stroke of God or to death by the Sanhedrin and repents repentance and the day of expiation do suspend judgment and the strokes that are laid upon him wipe off sin as it is said And I will visit their transgression with a rod and their iniquity with scourges But he by whom the Name of God is profaned or blasphemed repentance is of no avail to him to suspend judgment nor the day of expiation to expiate it nor scourges or corrections inflicted to wipe it off but all suspend judgment and death wipes it off Thus the Babylonian Gemara writes but the Jerusalem thus Repentance and the day of expiation expiate as to the third part and corrections as to the third part and death wipes it off as it is said And your iniquities shall not be expiated to you until ye die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we learn that death wipes off Note this which Christ contradicts concerning Blasphemy against the Holy Ghost It shall not be forgiven saith he neither in this world nor in the world to come that is neither before death nor as you dream by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the world to come I. Some phrases were received into common use by which in common speech they opposed the Heresie of the Sadducees who denied Immortality Of that sort were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell c. o o o o o o Bab. Bâ—racoth fol. 54. 1. At the end of all the prayers in the Temple as we observed before they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever But when the Hereticks brake in and said There was no Age but one it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever This distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come you may find almost in every page of the Rabbins p p p p p p Targ. in Râ—th Chap. II. 15. The Lord recompence thee a good reward for this thy good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this world and let thy reward be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come q q q q q q â—aal Tâ—rim Tancâ— in Gen. 1. 1. It that is the History of the Creation and of the Bible begins therefore with the letter Beth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith because two worlds were created this world and a world to come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come hints two things especially of which see r r r r r r In Sanhedr Cap. Châ—lâ—k Rambam 1. The times of the Messias s s s s s s â—â—riâ— Cap. 1. Hâ—l ult Be mindful of the day wherein thou camest out of Egypt all the days of thy life The wise men say By the days of thy life is intimated this world By all the days of thy life The days of the Messias are superinduced In this sense the Apostle seems to speak Heb. II. 5. and VI. 5. 2. The state after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t 〈◊〉 fol. 5â— The world to come is when a man is departed out of this world VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An evil and adulterous generation seeketh after a sign I. THEIR Schools also confessed that signs and miracles were not to be expected but by a fit generation u u u u u u Hieros Soâ—ah fol. 24. 2. The Elders being once assembled at Jericho the Bath Kol went forth and said There is one among you who is fit to have the Holy Ghost dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that this generation is not fit They fix their eyes upon Hillel the Elder The Elders being assembled again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room in Jabneh Bath Kol came forth and said There is one among you who is fit to have the Holy Spirit dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that the Generation is not fit They cast their eyes upon Samuel the Little II. That generation by which and in which the Lord of Life was Crucified lay and that deservedly under an ill report for their great wickedness above all other from the beginning of the world until that day Whence that of the Prophet Who shall declare his generation Esai LIII 2. that is his generation viz. that generation in which he
〈◊〉 〈◊〉 〈◊〉 the Wilderness of Judea concerning which the Gospels speak in the History of the Baptist. I. And first we cannot pass it over without observation that it was not only without Prophetical prediction that he first appeared Preaching in the Wilderness Isa. XL. 3. but it was not without a mystery also For when the Heathen world is very frequently in the Prophets called the Wilderness and God promiseth that he would do glorious things to that Wilderness that he would produce there Pools of waters that he would bring in there all manner of fruitfulness and that he would turn the horrid desert into the pleasure of a Paradice all which were to be performed in a spiritual sense by the Gospel it excellently suited even in the letter with these promises that the Gospel should take its beginning in the Wilderness II. I indeed think the Baptist was born in Hebron a City of Aaron in the Hill-Country of Judea Josh. XXI 11. Luk. I. 5 39. he being an Aaronite by Father and Mother The house of his Cradle is shewn to Travellers elswhere concerning which enquire whether Beth Zachariah mentioned in q q q q q q Antiq. lib. 12. cap. 14. Josephus and the Book of the r r r r r r 1 Mac. VI. 33. Maccabees afforded not a foundation to that Tradition It was distant from Bethsura only seventy furlongs or thereabouts as may be gathered from the same Josephus by which word the Seventy render South Bethel in 1 Sam. XXX 27. and whether the situation does not agree let them enquire who please A little Cell of his is also shewed further in the Wilderness as it is called of Judea cut out of a rock together with his bed and a fountain running by which we leave to such as are easie of belief the Wilderness certainly where he preached and baptized is to be sought for far elswhere III. Luke saith That the word of the Lord came to John in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went into all the Country about Jordan He sojourned from Wilderness to Wilderness In the Wilderness in the Hill-country of Judea he passed his youth as a private man not as an Eremite but employed in some work or study and assumed nothing of austerity besides Nazariteship before the thirtieth year of his age Then the spirit of Prophesie came upon him and the word of the Lord came unto him teaching him concerning his function and office instructing him about his food and clothing and directing him to the place where he should begin his Ministry The region about Jericho was that place or that Country that lay betwixt that City and Jordan and so on this side of it and on that about the same space also on this side Jericho towards Jerusalem A Country very agreeable to the title which the Evangelists give it and very fit for John's Ministry For I. It was sufficiently desert according to what is said John came preaching in the Wilderness s s s s s s De bello lib 4 cap. 27. The space saith Josephus from Jericho to Jerusalem is desert and rocky but towards Jordan and the Asphaltites more level but as desert and barren And Saligniac writes t t t t t t To◠IX cap. 5. The journey from Jerusalem is very difficult stony and very rough the like to which I do not remember I have seen Jericho is distant from Jordan almost ten miles c. II. This Country might for distinction be called the Wilderness of Judea because other Regions of Judea had other names as The Kings Mountain The Plain of the South The Plain of Lydda The Valley from Engedi The Region about Betharon u u u u u u Hieros Sheviith fol. 38. 4. c. III. Although that Country were so desert yet it abounded very much with people For besides that abundance of Villages were scattered here and there in it 1. Jericho it self was the next City to Jerusalem in dignity 2. There were always twelve thousand men in it of the courses of the Priests 3. That way was daily trodden by a very numerous multitude partly of such who travailed between those Cities partly of such who went out of other Parts of Judea and likewise out of the Land of Ephraim into Perea and of them who went out of Perea into those Countries 4. John began his Ministry about the time of the Passover when a far greater company flocked that way IV. This Country was very convenient for food and provision in regard of its Wild Hony of which let me say a few things SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild Hony Mark I. 6. WHEN it is so often repeated in the Holy Scripture that God gave to his people Israel a Land flowing with Milk and Hony hence 1. One would conclude that the whole Land flowed with it And 2. hence one would expect infinite hives of Bees But hear what the Talmudists say of these things x x x x x x Hieros Biccurim fol. 64. ◠R. Jonah saith The Land flowing with Milk and Hony is the Land some part of which flows with Milk and Hony And that part they say is in Galilee for thus they speak For sixteen miles every way from Zippor is a Land flowing with Milk and Hony of which thing and Country we shall speak elsewhere y y y y y y Biccurim cap. 1. hal 15. R. Jose of Galilee saith They bring not the first fruits out of the Country which is beyond Jordan because that is not the Land flowing with Milk and Hony And he that brought the first fruits was to say The Lord gave us this Land flowing with Milk and Hony And now I have brought the first fruits of the Land which thou O Lord hast given me Deut. XXVI 9 10. But that part that flowed how did it flow with Hony Learn that from Ramban upon the place When he saith And Hony he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hony of Palms For the Palm Trees which are in the Plain and in the Vallies abound very much with Hony There was Hony also distilling from the Fig-trees z z z z z z Chetub fol. 111. 2. R. Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus saith I went on a certain time from Lydda to Ono before day break up to the ankles in the Hny of Figs. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild Hony of which the Evangelists speak as of the Baptists food And how convenient for this the Region about Jericho was which was called The Country of Palm-trees is clear to every Eye Diodorus Siculus hath these words of a certain Nation of Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Diod. Sic. lib. 19. They have Pepper from the Trees and much Hony called wild Hony which they use to drink with water Whether it were also as plentiful in Locusts
〈◊〉 〈◊〉 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
should be cut down unless upon a very indispensible occasion g g g g g g Bava kama fol. 91. 1. Rabb saith cut not down the Palm that bears a cab of dates They urge and what of the Olive that that should not be cut down If it bear but the fourth part of a cab R. Chaninah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son Shibchah had not died had he not cut down a Fig-tree before its time VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dig about it and dung it THE Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Shtviith fol. 35. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dung it and dig it c. The Gloss is They lay dung in their Gardens to moisten the earth they dig about the roots of their trees they pluck up the suckers they take off the leaves they sprinkle ashes and they smoke under the trees to kill worms VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a spirit of infirmity I. THE Jews distinguish between Spirits and Devils and good Angels i i i i i i Bemidb. rabb fol. 157. 2. Midras Schir fol. 2. 3. All things do subserve to the Glory of the King of Kings the Holy blessed one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ministring Angels The difficulty is in what sense they take spirits as they are distinguisht from Angels and Devils when it is probable they did not mean humane souls But these things are not the business of this place II. Therefore as to this phrase in St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of infirmity Let us begin our enquiry from this passage k k k k k k Horaioth fol. 10. 1. It is written if I put the plague of Leprosie in an house of the land of your inheritance l l l l l l Levit. XIV 34. R. Judah saith this foretells such plagues to come upon them R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts those violent plagues that do not render a man unclean Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If those plagues come by the insufflation of the Devil which do not defile the man And the Gemara a little after Rabba saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he excepts the plagues of spirits Rabh Papa saith he excepts the plagues of inchantments Where the Gloss again hath it Those plagues which are inflicted by the insufflation of the Devil not by the hands of men 1. You see therefore first that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil Which is plain also from the Evangelists because our Saviour in this very place tells us that the bowing together of this Woman was inflicted upon her by Satan 2. They conceived further that some diseases were inflicted that were unclean and some that were not unclean The unclean were the Leprosie Issues c. Not unclean were such as this Woman's infirmity c. III. They distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unclean spirit Not but they accounted an unclean spirit ill enough and an evil spirit to be unclean enough but that they might distinguish the various operations of the Devil as also concerning the various persons possest and afflicted by him 1. They acknowledged that evil Spirits might inflict diseases m m m m m m Erubhin fol. 41. 2. Whomsoever either the Gentiles or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil spirits drive i. e. beyond the bounds of the Sabbath Where the Gloss is The evil spirit is the Devil that hath entred into him disturbs his intellectuals so that he is carried beyond the bounds But Rambam saith They call all kind of melancholy an evil spirit And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit i. e. a disease 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit amongst them was chiefly and more peculiarly that Devil that haunted places of burial and such like that were most unclean n n n n n n Gloss. in Sanhedr fol. 65. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit i. e. the devil that haunts burying places Thither the Necromancer betook himself as the Gemara hath it which I have also quoted in another place and when he had macerated himself with fasting he lodgeth amongst the Tombs to the end that he might be the more inspired by the unclean spirit Nor is it much otherwise as they themselves relate it with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python or prophesying spirit For the Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python is he that speaks between the parts The Gloss is He that raiseth a dead person and sits between the parts of the bones c. Hence that reason of our conjecture concerning that demoniack Luke IV. 33. that he was either a Necromancer or Pythonist taken from that unusual way expressing it which is there observable not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having an unclean spirit nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having an unclean devil but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a spirit of an unclean devil There were therefore two sorts of men whom they accounted under the possession of an unclean spirit in their proper sense so called Those especially who sought and were ambitious to be inspired of the devil amongst tombs and unclean places And those also who being involuntarily possessed by the Devil betook themselves amongst Tombs and such places of uncleanness And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree I do not determine There were others who were not acted by such diabolical furies but afflicted with other kind of diseases whom they accounted under the operation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an evil spirit of disease or infirmity Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of uncleanness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infirmity And perhaps the Evangelist speaks according to this Antithesis that this Woman had neither a spirit of uncleanness according to what they judged of a spirit of uncleanness nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease of uncleanness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of infirmity VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not each one of you on the Sabbath day loose his Ox THAT disceptation in Schabh o o o o o o Cap. 2. hal 1. doth attest this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far a beast going forth Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying any thing upon him that might be a burden not permitted to be born on that day They allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Camel be led out with an Halter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horse with a Collar c. that is when they are led out either to pasture or watering Nay the Gloss
there The first given by the Jews according to their custom the second by the Souldiers in abuse and mockery But if you will grant a third Cup then all difficulty vanisheth indeed Let the first be Wine mingled with Myrrhe the second Vinegar mingled with Gall the third meer Vinegar Which the Souldiers gave to Malefactors if they had desired drink being that which they drank themselves Hence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessel filled with Vinegar was always in readiness that the Souldiers might drink when they had a mind and persons also upon the Cross if they stood in need of it VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord remember me CHrist is now upon the Cross as old Joseph was in the Prison between two Malefactors There one of them was delivered the other hanged Here one obtains salvation the other perisheth The Faith of this Thief is admirable kept even pace with that of the Apostles if in some circumstances it did not go beyond it The Apostles acknowledged Jesus to be the Messiah and so doth he with this addition which I question whether they did so clearly own and know or no viz. that Christ should reign and have his Kingdom after his death He seems to have a sounder judgment concerning Christ's Kingdom than the Apostles themselves as may be gathered from their question Acts I. 6. It pleased God in this last Article of time to glorifie the riches of his grace in a singular and extraordinary manner both in the conversion of a sinner and the forgiveness of his sins I say in such an Article of time which the world had never before seen nor ever was like to see again viz. in the very instant wherein the Messiah was finishing his redemption It was not unknown to either of the Thieves that Jesus was therefore condemn'd to dye because he had professed himself the Christ Hence that of the Impenitent Malefactor If thou art Christ save thy self and us And if the Penitent Thief did for a while joyn with the other in his petulant reproaches which seems intimated to us Matth. XXVII 44. yet was his heart toucht at length and perhaps upon his observation of that miraculous darkness which at that time had covered the world VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day thou shalt be with me in Paradise I. LET us here first consider the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise In common Jewish speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Garden of Eden In what sense we may collect from these following passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Chagigah fol 14. 2. The Rabbins have a Tradition There are four that went into Paradise namely Ben Azzai Ben Zumah Acher and R. Akibah R. Akibah saith unto them when you come to the stones of pure Marble do not ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waters Waters i. e. Alas these Waters will hinder us from going forward for it is written he that telleth lyes shall not dwell in my presence Now it would be a lye to call white Marble Water Ben Azzai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookt with some curiosity about him and he dyed Of him the Scripture speaks Precious in the eyes of the Lord is the death of his Saints Ben Zumah looked with some curiosity about him and he was disturbed in his intellectuals Of him the Scripture speaketh Hast thou found Honey eat so much as is sufficient for thee lest thou be filled therewith and vomit it Aruch reciting these words saith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise under the signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Garden of Eden which is reserved for the just This place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens where the souls of the just are gathered together And the Talmudick Gloss hath it much to the same sense These four by God's procurement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up into the firmament Whiles we are reading these passages that story may easily occur to mind of St. Paul's being caught up into Paradise 2 Cor. XII and perhaps the Legend before us is but the ape of that story In the story it is observable that Paradise and the third Heaven are one and the same thing in the Legend Paradise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Heavens For so the Doctors Comment upon the word in Psal. LXVIII 5. g g g g g g Midras Tillin fol. 11. 3. There are seven Classes or Degrees of just persons who see the face of God sit in the house of God Ascend up unto the hill of God c. and to every Class or Degree there is allotted their proper dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise There are also seven abiding places in Hell Those that dwell in Paradise they shine like the shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Firmament like the Sun like the Moon like the Firmament like the Stars like Lightning like the Lilies like burning Lamps h h h h h h Ibid. II. Our Saviour therefore telling the Penitent Thief This day shalt thou be with me in Paradise he speaks in the common dialect and to the capacity of the Thief viz. that he should be in Heaven with Christ and with all just persons that have left this world Nor indeed would I fetch the explication of that Article of our Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell from any passage in the Scripture sooner than this here adding this that we must of necessity have recourse to the Greek Tongue for the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they generally use to denote the state of the dead as well the blessed as the miserable Those who would expound that passage in 1 Pet. III. 19. of his going down from the Cross into Hell to preach to the Spirits in Prison there do very little regard the scope of the Apostle and are absolute strangers to his meaning in it For 1. In that he shuts up the generation before the flood in an infernal prison he falls in with the received opinion of that Nation which was that that generation had no part in the world to come And that they were condemned to boiling waters in Hell 2. He compares the present Generation of the Jews with that Generation before the flood That Christ did of old preach even to that Generation and so he hath done to this That that Generation perished through its disobedience and so will this He runs much upon the same parallel in his second Epistle Chap. III. 6. c. We must observe that the Apostle makes his transition from the Crucifixion and Resurrection of our Saviour directly to the Generation before the flood passing over all those Generations that came between on purpose that he might make the comparison betwixt that and the Age he lived in VERS LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrapped it in Linnen MAR Zutrah saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
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
difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt leave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have left or reserved which is no little one we will only examine the difference between the two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahab had introduced Baal the Idol of the Tyrians amongst the Israelites 1 King XVI 31. And were there but seven thousand amongst the whole ten Tribes of Israel that did not worship this Baal Perhaps there were seventy thousand nay perhaps seven times seventy thousand For consider the story in 2 Kings X. 21. and it will appear that the worshippers of this Baal were not so numerous that they could amount to many thousands perhaps not many hundreds But what did it avail them not to have worshipped Ahab's Baal if in the mean time they worshipped Jeroboam's Calves Jehu himself that rooted out Baal and his worshippers out of Israel yet did not he depart from the sin of Jeroboam namely the Golden Calves And what great matter was there in this divine answer to Elijah if it had said I have reserved to my self seven thousand men who have not worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal the God of the Tyrians if in the mean time they worshipped the Calves in common with the rest of that Nation Elijah himself had slain these worshippers of Baal before he had this answer from God and therein indeed had done a great act But it was a small matter if all Israel excepting seven thousand only should still worship this Baal By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore with the femine Article the Apostle teacheth us that it must be understood not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image of Baal but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Calf of Baal For all will confess that Baal was a common name for all Idols And that which follows 1 Kings XIX 18. Every mouth which hath not kissed him takes light from that in Hos. XIII 2. Let them kiss the Calves Now Jeroboams Calves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender 1 Kings XII 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made two Calves of gold So Josephus g g g g g g Antiq. lib. 8. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jeroboam making two golden Calves places them c. And instead of more the Book of Tobit comments sufficiently upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob. I. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the Tribes that revolted together sacrificed to the Calf Baal To this sense therefore the words of God to Elijah come I have left or I have reserved to my self seven thousand men that have kept themselves untoucht with the common Idolatry of the Nation in the adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baal or of Jeroboam's Calf VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even so then at this present time also there is a remnant c. HOwever we suppose the Jewish Nation as to the more general mass of it was cast off before the times of Christ yet no question there was in all ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant according to the election of grace and in that age more especially wherein Christ and his Gospel began to shine out And that he meant the calling of this remnant in that age and time wherein the Apostle wrote and not any call of the whole Nation to be hereafter what can be more plainly said than what is said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this present time Let us take a view of the Apostle's reasoning Hath God cast away his people No for I also am an Israelite and he hath not cast me off And as in the days of Elijah there was a remnant even so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this very present time How unfitly would this argue that the calling of the Nation was to be after a great many ages But if we will suppose that the Jews had for the greatest part of them been cast off blinded and hardned before the times of Christ and the Apostle then this reasoning will run easily and smoothly let it be granted that the Nation as to the main body of it was cast away for some ages past yet is it so cast away that there is no hope for any Jew By no means For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this present time there is a remnant as it was in the days of Elijah I my self am one of that remnant VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God hath given them the Spirit of slumber c. SO the Greek Interpreters in Esa. XXIX 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made you drink into a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compunction The difficulty lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes remorse or compunction very wide from the meaning both of the Prophet and Apostle I. The Greek Interpreters what Jews soever they were do sometimes frame a sense of their own and that not seldom very forreign from the Hebrew truth And very often use Greek words in a sense very different from the common idiom of the Greeks There might be instances given abundantly both for the one and the other if this were a place for it II. This very word we have in hand they frame to their own sense different from the common acceptation of it And whether they take it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prick or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve or have any Eye to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night they attribute such a sense and signification to it as denotes silence astonishment horror c. Gen. XXVII 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a clause of their own inserting we may equally render it Isaac being amazed and astonisht or grieved and prickt with sorrow Psal. LX. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made us to drink the wine of compunction The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of horror So that the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them must be fetcht from themselves and in this place from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet rather than from any Greek Lexicon VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bow down their back always THE Apostle follows the Greek Interpreters and they their own Paraphrastic and allusive way The Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make their loins to quake continually And so the Chaldee Paraphrast renders it too but these Bow down their back to which the Syriac and Arabick incline It is very true that they whose loins are weak and feeble do go bowing and trembling but perhaps the Interpreters might allude to that in Deut. XXV 2 3. where the Malefactor condemned to be beaten with stripes must be bowed down To which that passage in the Psalmist seems to allude Psal. I. The wicked shall not rise up or stand in judgment The Greek Interpreters do frequently
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
and Revelation in the knowledge of him And God gives this Spirit but in what sence Not to foresee things to come not to understand the Grammatical construction of Scripture without study not to preach by the Spirit but the Apostle explains himself vers 18. The eyes of their understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So that the Revelation given to the Saints is this that God reveals the experience of those things that we have learned before in the Theory from Scripture a saving feeling of the hope of his calling and the riches of the glory of his inheritance Here let me speak three things 1. To feel the experience of Grace is not by new Light that was never known before but by application of what was known before As the Queen of Sheba first heard of the Fame of Solomon then found by experience Compare we our knowledge of Spiritual things to a Banquet to your Feast this day A man before Grace sees the banquet God hath provided for his people hath by the word learned the nature and definition of Faith Repentance Holiness Love of God and Love to God but as yet he does but see the banquet when Grace comes then he sees and tastes these things in experience and sence in his own Soul He had a light before from the Word now it is brought so near his heart that he feels warmness he feels life and sence and operation of these things is as it were changed into these things as in II Cor. III. 18. We with open face beholding as in a glâ—ss the glory of the Lord are changed into the same image from glory to glory Now this is noâ— the Spirit of Revelation in that sence that these take it in but t is so called because it is by a light and operation above natural light and operation As common grace is called grace because 't is above the ordinary working of nature so this is called revelation because above the work of common light 2. How do men come to assurance of pardon and salvation Not by the Spirit of revelation in their sence not by any immediate whispers from Heaven but another way As in Rom. XV. 4. Through patience and comfort of the Scriptures we have hope In Scripture is your comfort and in your own conscience and in them is your assurance A Saint makes this holy Syllogism Scripture Major He that repents believes loves God hath the pardon of his sins Conscience Minor Lord I believe Lord I love thee Saint from both makes the Conclusion Therefore I am assured of the pardon of my sins and my Salvation Thus Christ would bring S. Peter to assurance of his Estate after his denial by this trial Lovest thou me Not by any revelation that Christ loved him but it was assurance enough if he loved Christ. And here by the way let me speak one word for trial whether we have the Spirit of Sanctification that we be not deceived in the rest Never believe you have the Spirit of Sanctification unless your heart be changed to love God Among many signs this is the most sensible and undoubted I say unless the heart be changed and changed to love God Change of heart is the mother habit of all Graces God speaks enough in Ezek. XXXVI 26. A new heart will I give you and a new spirit will I put within you In that question about perseverance and loss of grace as in the case of David Peter c. we say That the Act may be suspended and lost for the present but the Habit not Now by habit we mean not the particular seed of this or that Grace but the change of the Heart the materia prima of all Graces That is never unchanged back again the stone is taken away The heart indeed may freez into ice as Davids and Peters but never turn into stone again I say further To love God A man may feel some kind of change of heart in common grace Common grace is Gods ordinary way for working Saving grace his keys Illumination stirring of Conscience fear of Hell some kind of Grief Now though these go not so far as to come to saving grace yet saving grace comes not but by the inlet of these And here many are deceived if they have some such stirrings within them if startled pricked have some sorrow for sin though all from the Spirit of bondage yet think they have repentance godly sorrow enough And here were an insuperable difficulty of discerning a mans estate whether yet under common grace only but that this resolves it If I Love God Peters startling of Conscience grief tears were good signs but never sure signs had not this seasoned all Lord I Love thee So that a mans assurance of his happy estate is not by any Spirit of Revelation but of Sanctification not from Inspiration but from the work and testimony of a good Conscience the Spirit of God in grace bearing witness to our Spirits 3. I may add A Saint in Heaven finds nothing but what he knew before in little what he tasted before in little but then is filled As he hath heard so now he seeth in the City of God hath heard of the Beatifical Vision of partaking of God of Eternity now he enjoys it not by any new Revelation of the Spirit but by blessed experience So that the dearest Saint of God hath no further promise of Revelation then in this sence III. There is no promise in Scripture whereupon the Spirit of Revelation is to be expected after the fall of Jerusalem It is a delusion by which the men we speak of deceive themselves and others when they think and assert that what promises are made of Revelation or of great light are to be applied to these times How have these places been as it were worn thread-bare by them for this purpose Esay LIV. 13. All thy Children shall be taught of the Lord and Jer. XXXI 33 34. And this is the Covenant I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts c. And they shall teach no more every man his neighbour saying Know the Lord for they shall all know me c. and others as if they had been directly aimed for these very times and as if directly for England whereas I say again there is no promise upon which the Spirit of Revelation is to be expected after the fall of Jerusalem This assertion is more important and proveable than seems at first sight I limit Prophesie to expire at the fall of Jerusalem Whosoever saith not so will not know where to limit it and what that age was wherein it was extinguished And if no limit than how great is the danger we are in who live in these times when so many of contrary minds pretend to Prophesie and then
there were no age but there would be some persons Oracular as Moses If any limit then where is it fixed I say at the fall of Jerusalem And I will prove it by what they bring to prove Prophesie for these days Act. II. 17. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh and their sons and their daughters shall Prophesie c. By the last days they would understand it of the World I of Jerusalem So in divers places besides That it is so to be understood in the place S. Peters application makes out Who applies this place of the Old Testament unto himself and the Christians at that time upon occasion of their speaking strange Languages What absurdity would there also be in his applying this place The old Oeconomy is as the old World the Evangelical is the new Heaven and the new Earth So that the last days of the old World are the last days of the old Oeconomy Hence the destruction of Jerusalem is spoke of as the destruction of the old World and Christs coming is said to be in the last days So that if we take not the pouring out of the Spirit in the last days in that sence we swerve from the sence of the phrase in Scripture And hence it appears that Spirit to be in those last days and that it was affixed to them from propriety of phrase To this we might add the manner of imparting the Spirit in those times It was either by effusion upon many together Act. II. X. or by imposition of hands upon some single ones Now who dares think that ever was since the fall of Jerusalem such manner of giving or ever will be And these are the only ways of imparting the Spirit that are spoke of since Christ ascended To all we might add that at the fall of Jerusalem all Scripture was written and Gods full will revealed so that there was no further need of Prophesie and Revelation Therefore those places they cite are misapplied both as to the time and also as to the proper sence of them So that here is a discovery of the third delusion that Prophesie still continues whereas it was to cease at the fall of Jerusalem and there is no promise whereupon any hath reason to expect it in these times IV. The standing Ministry is the ordinary Method that God hath used for the instruction of his Church It has ever been Gods way since he first wrote words to teach his Church by a studious learned Ministry who were to explain the Scripture by study not by the Spirit Mistake not this Ministry consisted not of Prophets they were occasional and of necessity but of Priests and Levites We are sent to them Hag. II. 11. Thus saith the Lord of Hosts ask now the Priests concerning the Law Mal. II. 7. For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts We have mention made of the sons of the Prophets in the Old Testament these were not inspired but understanding was instilled into them by Elias and they sat at his feet such were those of Issachar So the Disciples sat at the feet of Christ. The true Apostles indeed were inspired because there was a necessity of it But when the New Testament was written there was no further need of inspiration And then the Church was sufficiently instructed by ordinary Ministers therefore was Timothy left at Ephesus Titus in Creet Thefore was the Imposition of Hands Hebrews VI. 2. I conclude all with that suitable advise of St. John I Chap. IV. 1. Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the World A SERMON PREACHED BEFORE THE Staffordshire-Natives At St. Michaels Cornhil LONDON Novemb. 26. 1663. ROM V. Vers. 1. Being justified by Faith we have peace with God THIS Text may seem very unsuitable to this occasion but certainly to no occasion no company no season can it be unsuitable can it be unseasonable to speak hear meditate of the infinite mercy of God in justifying men and of the unexpressible happiness of man in having peace with God But I have chosen this Subject to treat upon in a methodical succession to what I have discoursed upon heretofore being called to this Employment At my first being upon this task before you from those words in X. Joh. 22 23. which speaks of Christs being at Jerusalem at the Feast of Dedication I shewed you at large how our Saviour held Communion with the Church of the Jews and thereupon I spake of such unity against Schism At my second from those words Jud. vers 12. These are spots in your Feasts of Charity I shewed that the spots spoken of were false Teachers that went abroad pretending to the Spirit and so deceiving and thereupon I spake of taking heed of such delusions against Heresie and Error And now what can I more orderly and methodically speak upon after speaking of keeping Peace with the Church and keeping Peace with the Truth than of having Peace with God Yes you will say To have taken in first having peace one with another True that might not have been immethodical But you speak that in my stead this Loving Friendly Brotherly meeting discourses that for me and makes a visible Sermon of your peace one with another And I have made that as it were a Text whereupon to raise an occasional meditation to the tenor of that which the Text that I have read speaks And let me raise it thus If it be so good and pleasant and happy a thing to see brethren thus live together in unity thus to meet together to walk together to Feast together in Love Unity and Peace Sursum corda lift up your hearts and from this lustre you see of the Sun shining in this water below look up to the light that is in the body of the Sun it self and meditate how excellent how pleasant how happy a thing it is to have peace with God to walk in peace with God in his own ways to converse in peace with God in his own House to Feast in peace with God at his own Table and at night to lie down and sleep in peace with with God in his own Bosom This is the last Epistle the Apostle wrote before his apprehension and imprisonment He wrote it from Corinth where he touched in his journy to Jerusalem his last journy thither He wrote it in the second year of Nero immediately after Easter when Claudius who had hindred the Mystery of iniquity from its working in its full scope by his discountenancing the Jewish Nation had now been taken away above a year and an half ago And now that mystery did find it self loose and acted in its full activity those of that Nation that had not embraced the Gospel persecuting it with all
is a thing without life without feeling without fruit like Pharaohs thin ears of corn that sprang up like ears of corn but are blasted as soon as sprung up and are empty and come to nothing Conscience and Memory are so lodged together in the faculty of the Understanding as two infants laid together in one and the same cradle that Conscience cannot but receive some jogging some motion some touch from its cradle-fellow and its cradle The profanest wretch that is cannot but sometimes be told by his own heart that he hath done evil and that he doth not well he cannot but remember that he hath committed such and such abominable actions he cannot but be convinced he hath done what he should not that he hath incurred guilt and danger in so doing he cannot but be convinced he should do otherwise and yet all this while he hath no impression upon his heart no remorse no amending but doth the same things still and still Here is a spark of Conviction struck out between the flint and steel between his memory and understanding and it lights into the tinder of his Conscience but this is damp and dead that it takes no fire and the spark presently goes out and dies A blasted Conviction like Pharaohs thin ears an abortive Conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles language though in another case a thing born out of due form Conviction born dead and not shaped or formed to the feature of a due conviction I may compare it to letters written in paper with the juice of a Lemmon out of which you cannot spell either sentence or sence without bringing it to the fire and fire in time will make these letters legible to him that now will see nothing in them II. Secondly There is a Conviction of Conscience that brings with it some over-powering some more some less some for one end some for another I say some over-powering In that dispute about the resistibility or irresistibility of grace as far as I can see into the dispute this distinction might be useful and advantagious toward the determining of it viz. to consider what the Spirit of God doth to the heart by way of trying it and what it doth with intent and resolution to overpower it The former part of the distinction you have in Exod. XX. 20. Fear not for the Lord is come to prove or try you The latter in Esa. XXVI 11. They will not see but they shall see and be ashamed The former in Revel III. 17. Christ stands at the door and knocks to try whether he shall be entertained The latter in Ezek. XXII 14. How can thy heart indure and thy hands be strong in the day that I shall deal with thee when I break in resolved to overpower thee As in that blasted conviction I spake of before there was a trying but no over powering so there is some over powering conviction also that is but for trial There was some overpowering Conviction upon the Consciences of those men in the Text and that in a very great degree when it packt them out of the room and company but this was far from overpowering them to the utmost end of Conviction but it was only by way of trial how they would improve this Conviction to that utmost end So that was a very overpowering Conviction upon the Conscience of Herod that made him reverence John Baptist and to hear him gladly and to do many things according to his doctrine but it was far from attaining the utmost end of Conviction it was only by way of trial whither he would come up to the utmost end or no. This Conviction neither they in the Text nor Herod could resist for Conviction brake in whether they would or no but the ultimate operation of Conviction they resisted because in this Conviction the Spirit of God did only try them not resolved to overpower them to the utmost fruit and effect of Conviction III. Thirdly Now the ultimate effect of Conviction is double and divers according to the duplicity and diversity of the matter of Conviction it self namely when the Conscience is convinced of its condition or when it is convinced of its duty The former so that it is awaked like Jonah with a storm and not able to stand before the Conviction but is broke all to pieces by terror and torture the latter that it is not able to stand against the Conviction but is overcome and overpowered to close with its duty I shall illustrate the former by comparing the case with a known story and the latter by speaking to a case of Conscience worth the knowing For the first it is well known how God tried the Hearts and Consciences of Pharaoh and the Egyptians by Moses words and miracles and how again and again he in some degree did over-power them but still they resisted and came not up to the proper and ultimate effect of Conviction to own and to do their duty At last he brings them into the horror of three days darkness and in that darkness they are haunted with dreadful and horrid Apparitions of Fiends and Devils For observe in Psal. LXXVIII 49. when the Holy Ghost is reckoning up the Plagues of Egypt and instead of mentioning the Plague of darkness in express terms he mentions that that was the very quintessence of that Plague He cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil Angels among them What Conviction think ye these mens Consciences were struck withal in the sence of their condition when they are so overborn with it and even crushed all to pieces with horror and are brought even into the suburbs of Hell They felt the fierceness of the anger wrath and indignation of the Lord they saw his dreadful executioners about them Fiends and Devils and they are all the while chained up in fetters of darkness that they cannot out-run their horror they cannot abide the horrid confutation of Conscience they are under nor can they avoid it Ah! wo wo wo to the people to the person is in such a case And to such a case doth God sometimes bring the Consciences of men even in this life though not exactly in the very same kind of execution Who hath read the story of Spira Does he not see him and his Conscience in as dreary a condition as these men though not in the very same way of tormenting What ails Lamec to howl so horribly Gen. IV. 23 24 that he had slain young and old and undone the World by the cursed example of his Polygamy that he is in seventy and sevenfold more cursed condition than Cain who had slain only one Abel Lamec what is the matter Oh Conviction Conviction of Conscience set on with such horror that it grinds his soul even to powder and he cannot stand before it he cannot stand under it What ails thee Judas to confess thy fact against thy self with so much sadness and confusion
of spirit Why to east down thy thirty pieces of Silver which thou hadst got so notoriously and bought so duly Oh! Conviction of mine own Conscience which bears me down and lies heavier on my Soul than a thousand thousand milstones They shall say to the Rocks fall on us and to the Hills cover us And those weights seem lighter than the burden of Conscience that lies upon them Here is Conviction of Conscience overpowering ad ultimum quod sic as far as possible in that kind and as far as possible in this World a man so throughly convinced of his lost undone damnable condition that his Conviction is his Hell already and he cannot suffer or feel more of Hell till he come there But Secondly There is a Conviction of Conscience overpowering to the utmost effect of Conviction that is smoother like Jacob and not such a rough thing as this Esau a child of the freewoman and of the promise and not of this spirit of horror and bondage and that is when a man is so convinced in Conscience concerning his duty that he cannot but with all earnestness set to it and keep to it As in Jer. XX. 9. The word of the Lord was in my heart as a burning fire shut up in my bones that I was weary of forbearing and could not stay This I shall illustrate to you by looking into a case or state of Conscience referring something to the Conviction spoken of last before and also to this we are speaking of now Many a dear child of God walks in darkness and sees no light from the time of his new birth to his grave he walks in brokenness of Heart and dejection of Spirit and never sees good day His example may be instance enough for all others in Psal. LXXXVIII 15 16 17. I am afflicted and ready to die even from my youth up I suffer thy terrors I am distracted Thy fierce wrath goeth over me and thy terrors have cut me off They came round about me daily like waters they compassed me about together Now what is that that bears such a Soul up that it does not sink under despondency and despair It is a wonder that such a one can live and what is it that he lives upon Upon the strong and overpowering Conviction and sence of his duty Every child of God that is born to God by the new birth is in Rebecca's case with a Jacob and Esau struggling in her but the younger overcoms the elder He hath a twofold overpowering of Conscience in him namely concerning his lost condition and concerning his duty and the latter overcoms the former He hath those pangs and anguishes of Conscience through the sight of his sins and sence of Gods displeasure that it brings him to the very brink of Hell and of the gulph of dispair but he hath withal so strong an impression of his duty that that keeps him from sinking or falling in A travailer towards Heaven walks upon two legs Hope and Sence of his duty Now many and many a time his hope like Jacobs thigh is sinnew-shrunk and lame and hath no strength at all in it yet he makes shift to bear upon his other leg the sence of his duty that Jacob-like at last he limps out to his journies end The hope of a good Soul may be in the dark that he cannot see the glimmering of the least spark of it but the sence of his duty is always in his sâ—ght that he cannot but look on it and walk after it The case of Jonah in the Whales belly Jon. II. 4. I said I am â—â—t off from the light Why Jonah then thy case is desperate and there is no hope But I will yet look toward thy holy Temple That is my duty and I must not give out from it That good man in Psal. LXXXVIII thou seest thou hast waited and prayed and laboured for comfort all thy time and no comfort comes there is no hope strive no longer I but it is my duty to wait and pray and labour and I must hold to that and not give out Job dost thou not see thy hopeless case dost thou still hold thine integrity blessing God and dying Ah! thou speakest like a fool saith he though God kill me yet will I trust in him I will wait on him this is my duty and I must do it Oh! This is worth your laying to heart If ever your case come to despond in hopes and comforts yet to â—ear up with this Though I cannot see it is the Will of God to shew me comfort yet I am sure it is his Will that I should hold out in doing my duty I long for assurance of pardon of my sins and cannot find it I pray and wait and labour for grace and hope and comfort and cannot feel it My heart is as sad as ever as dull as slippery as incumbred as ever yet come what will I must not leave my hold I must pray and wait and labour still it is my Duty Thus hath many a sad Soul been born up under despondencies that have seen no light hope nor comfort that it hath been a wonder how they have holden up yet have lived upon a hidden manna as in Revel II. 17. have been born up upon this crutch the overpowering Conviction of their Conscience concerning their Duty IV. Fourthly Every Conscience in the World must at one time or other come to such ultimate Conviction in the one kind or other either to confusion and horror or to conversion and setting to his duty Cain if thou do well shalt thou not be accepted but if thou do not well sin lies at the door Gen. IV. 7. The word in the Original â—â—â—â—â—fies sin but more commonly a sin-offering and that laid at the door And that I take to be the meaning of the place and this to be the first doctrine of Repentance in the Bible Though thou do not well yet there is a sin-offering to make thy peace repent and thou shalt be pardoned but if thou do not repent sin and vengeance lies at the door ready to seize upon thee Sinner if thou improvest trying Conviction as thou oughtest to do thou mayest come to the kindly overpowering Conviction to set thee to thy duty for thy everlasting comfort but if not expect overpowering Conviction at one time or other to thy eternal horror And to this sence could I easily be induced to believe those borrowed expressions of Daniel mean Dan. XII 2. And many of them that sleep in the dust of the earth Joh. V. 28 29 shall awake some to everlasting life and some to shame and everlasting contempt A resurrection of dead Consciences as well as dead bodies Conscience of it self is one of the sleepiest things in the World if God would let it sleep but he will suffer no Conscience to sleep for ever But up sluggard Jonah why sleepest thou either call upon thy God or betake thy self to thy duty or into the
turned into Glory Faith into fruition Sanctification into impeccability and there will be no need of the Spirit in our sense any more So that Having the Spirit is understood of man considered only under the Fall II. Having the Spirit speaks of having it for mans Recovery The Spirit is given for his Recovery viz. what God will have recovered Let us look back to the Creation That lesson is divine and pertinent Eccles. XII 1. Remember now thy Creator in the days of thy youth There is more in it than every one observes It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural and teaches two things That as the first lesson Youth is to learn is to know his Creator so therewith to learn to know the Mystery of the Trinity that created him God created all things and man an Epitomy of all by the Word and Spirit Son and Holy Ghost XXXIII Psal. 6. By the word of the Lord were the Heavens made and all the host of them by the breath of his Mouth Joh. I. 3. All things were made by him and without him was not any made that was made Job XXXIII 4. The Spirit of God hath made me and the breath of the Almighty hath given me life Now when Gods creation in man was spoiled by Son and Spirit it is repaired So that as Christ saith of himself I come to seek and to save that which was lost so the Spirit came to restore and repair what was decayed This is the meaning of the new creature 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works Who works this Christ and the Spirit Something Christ doth by his blood viz. restores righteousness the rest by his Spirit viz. recovers holiness Nay I may add the Spirit is given only for mans Recovery The Spirit created man so perfect to try him Spiritus movens the Spirit moving is to try man outward administrations are to try him but when sanctification comes it hath a further purpose Compare man in innocency with man after the fall His state in which he then was was to try him But will the Spirit alway have his work of so uncertain issue Will he never act but for trial and leave the issue to the will of man God when he intended not innocency for the way of Salvation left man to himself Doth the Spirit the like in a way intended for Salvation Who then could be saved Spiritus movens the Spirit moving I said was given to try inhabitans inhabiting only and undoubtedly to Recover III. Having the Spirit presupposeth having of Christ vers 9. If any man have not the Spirit of Christ he is none of Christs contra If any have the Spirit he hath Christ. These terms are convertible He that hath Christ hath the Spirit and vice versa he that hath the Spirit hath Christ. As He that hath the Father hath the Son and he that hath the Son hath the Father also As Son and Spirit cooperated in mans creation so in his renovation Personal works are distinct but never separate Christ to Justifie the Spirit to Sanctifie but never one without the other The Spirit is called the Spirit of Christ is it possible then to have the Spirit absque Christo without having Christ And he is called his Spirit not only quia procedit a filio because he proceeded from the Son but because he gives him and is a purchase of his blood As the Spirit moved on the Waters so he moves on the blood of Christ he comes swimming in that and it is ex merito sanguinis from the merit of his blood whosoever hath him See Gods way of cleansing the Leper which is an Emblem of cleansing a sinner XIV Levit. 14 15 17. And the Priest shall take some of the blood of the trespass offering and the Priest shall put it upon the tip of the right ear of him that is to be cleansed c. And the Priest shall take some of the Log of oyl c. And the Priest shall put it upon the tip of the right ear c. First Blood and then Oyl On whom is the unction of the Spirit on him is first the unction of blood As the person is accepted before his Service Gen IV. 4. The Lord had respect unto Abel and to his offering So the person is first Justified before Sanctified God doth not new-create a person whom he accepts not IV. He that hath the Spirit hath a twofold work of the Spirit common grace and sanctifying grace We may consider the Spirit as Creator and Sanctifier and thirdly acting in a Work between both When he teacheth man arts indues him with intellectual abilities he then works as Creator in bonum Universi for the good of the Universe When he sanctifieth he doth it for the recovery of the Soul Now there is a work between both that is more than he doth as Creator and less than as Sanctifier but in tendency to the latter but as yet it is not it viz. Common grace Such is Illumination to see ones Condition Conviction with feeling Conscience active thoughts of Soul This is called grace because more than nature Common because wicked men have it sometimes as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon Now the Spirit never worketh sanctifying grace but first useth this to make way He plows the heart by common grace and so prepares it for sanctifying grace In this Chapter at vers 15. There was the Spirit of fear before that of adoption As the Law was given first so the work of the Law is first Rom. VII 9. When the Commandment came sin revived and I died As Moses delivered the people of Israel into the hand of Joshua so the Law when it hath sufficiently disciplined us commits us into the hand of Grace As in Gal. III. 17. The Covenant that was confirmed before of God in Christ the Law c. cannot disannul that it should make the promise of none effect The Law is subservient to the promise so this work of the Law to Grace Is a meer work of the Law sanctifying Grace True the work of the Law goes along with grace hence many a gracious heart is under terrors But is the first work of the Law Grace No it is to fit the heart to receive Grace Many now a days say I have the Spirit How came they by it If they have it it is an unnatural birth not bred and born after Gods ordinary way To day debauched to morrow turn Sectary and then have the Spirit That was a wonder in the Prophet speaking of one that before she travailed was delivered such a wonder is this if it be so No God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit V. The Spirit worketh both these by the
then to be done vers 15. I will pray with the Spirit and I will pray with the understanding also So in Act. XXI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it therefore the multitude must needs come together for they will hear that thou art come The Brethren at Jerusalem are here deliberating concerning the case of St. Pauls preaching to the Jews strangers that they should forsake the Institutions of Moses the report of which had given great distaste unto the believing Jews in Jerusalem This was the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is to be done therefore Then follows the resolution Do this therefore that we say unto thee vers 23. This then is the Question what is to be done in a certain case Now the Case is this which is the second particular contained in the Text. II. The case propounded Every one hath a Psalm c. Here are two questions First Whether every one in the Congregation had these gifts And Secondly If not whether every one â—hat had gifts â—ad all these gifts To thâ— former question I answer It is undoubted but that spiritual gifts wâ—â—â— in this Church 1 Cor. I. 5. That iâ— every thing ye are inriched by him in all utterance and in all knowledge And in the 6. vers Even as the Testimony of Christ was confirmed in you The testimony of Christ i. e. the Spirit of prophesie For that not only testified of Christ by preaching him but also the very gift it self spake Christ the Lord of glory And in 2 Cor. XII 12. Truly the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds Such were healing doing miracles and among the rest giving of the Holy Ghost so vers 13. asserts Nor iâ— this gaâ—nsâ—id by theiâ— beiâ—g not abâ—â— to give up to Satan in â— Cor. V. where you find that câ—nsuâ—e was inflicted upon the incestuous person by S. Paul himself for that was purely an Apostolick work As to give the Holy Ghost was a peculiar prerogative of the Apostles so the giving up to Satan was peculiar to them So that the Corinthians had these gifts that were given by virtue of the Apostles conferring the Holy Ghost viz. to prophesie and to speak with Tongues Secondly These gifts were not bestowed on all but Ministers only Here the Enthusiasts mistake and they make much of this example and their argumentation runs thus Every one had a Psalm had a Doctrine had a Tongue c. And therefore it concludes that any one may have the Spirit and be a teacher in the publick Which supposes that the members of the Church had these gifts of the Spirit whereas these gifts were only imparted to Ministers For the clearing of this consider these things 1. It is not to be doubted but that there were Ministers in this Church ordained by the Apostle as in all other Churches Act. XIV 23. where you see what their practise was ordaining Elders in every Church I need not insist on this 2. Those whom the Apostle ordained he bestowed the Holy Ghost upon otherwise they had been unable to have performed the work they were called to that is to preach the Gospel to unbelievers and to confirm their doctrine by doing miracles In order to which he conferred the Holy Ghost on those whom he ordained Act. XIX 6. And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with Tongues and Prophesied Such an one was Timothy 2 Tim. I. 6. where S. Paul reminds him to stir up the gift of God which was in him by the putting on of his hands 3. Such were these persons in the Text that were endued with spiritual gifts they were Ministers not any private persons For proof of this first See vers 6. Now I brethren if I come unto you speaking with Tongues what shall I profit you except I shall speak to you either by revelation or by knowledge c. and vers 15. What is it then I will pray with the Spirit and I will pray with the understanding also I will sing with the Spirit c. and vers 18. I thank my God I speak with Tongues more than you all In all which verses he ranks them with himself as of the Ministerial function with himself And for further proof Consult Secondly vers 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say Amen c. of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies a private person How shall this private person in the Congregation say Amen at thy giving of thanks as the Congregation in the Synagogue said Amen after the publick Minister So that you see he sets a distinction here between the Minister and the private person it was the Minister that had the gift he blessed with the Spirit and not the private man Thirdly There were many Ministers then ordained in all Churches In the Church at Antioch there were several Prophets and Teachers namely Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen and Saul as you read in the XIII Act. 1. In the Church at Jerusalem there were Apostles and Elders XV. Act. 2. In the Church at Ephesus you meet with twelve XIX Act. And so it appears it was in this place and there was the greater need of many Ministers there because Corinth was great And hence did Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affect to be chief among the many Ministers in the Congregation where he was and it may be it was in this very Church if Gaius to whom John writes was the same with Gaius of Corinth This numerousness of Ministers was practised in the Christian Church 1. From the platform of the Synagogue where though there was but one Chazan Angelus yet there were ten learned Men who took care of the Congregation able to teach and do other things pertaining to their office as there was occasion 2. This number of Ministers in the Churches was needful because Christian Congregations were daily and numerously increasing And 3. Because some were to be sent out to other places And so the former Question is resolved Now as to the other viz. Whether every one that had gifts had all these gifts That will be answered by and by But first Note we the miscarriage of these Ministers in the Church about these gifts is two fold 1. That they spake with Tongues not to Edification for they were not understood 2. That they prophesied when they might be understood yet confusedly and crowdingly so it seems in the Text and by the Counsil of the Apostle in 29. vers Let the Prophets speak two or three and let the others judge and 31. vers for ye may all prophesie one by one that all may learn This miscarriage in both these seems to proceed from a double original 1. Either from some vain glory and affectation of popular applause or at
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
and all destroyed before Christ came in the flesh as is apparently to be observed there They were the Babylonian Mede-Persian Grecian and Syro-Grecian and after them rose the fift this of the Roman And which is observable and which may be observed out of Roman Records It began most properly to be a Monarchy that very year that our Saviour was born as might be shewed out of Dion c. if material and so Christ and this Roman Beast born and brought forth at the very same time Well the Devil gave his Seat and Power to this Beast this City If you look for any thing but Devilishness and mischief from it you look for Grapes of Thorns and Figs of Thistles True there was in the beginning of the Gospel a flock of Christ there holy and their Faith famous Rom. I. 8. but poor men they were underlings and of no power We speak of Rome in its pomp and power acting in its authority and dominion as it ruled over all the World and as it was invested in the Authority and Seat of the Dragon himself And why did the Devil give his Seat and Power and great Authority to it You may easily guess for what viz. that it should be an enemy to that and them to whom he himself was chiefly an Enemy Christ and his Gospel and his People We cannot say that Rome conquered Nations and subdued Kingdoms by the power of the Dragon so properly as that Rome fought against Christ and his Gospel and People by the power of the Dragon And this was the very end why the Dragon gave him his Seat and Power And that City hath done that work for her Lord and Master the Dragon as faithfully zealously constantly as the Dragon himself could have done For indeed the spirit of the Dragon hath all along acted her and been in her The first cast of her office for her Master and which shews what she would do all along for him was that she murthered Christ himself the Lord of life I said before that it is not said of the Monarchies before that the Dragon gave his power and his seat and great authority to them nor indeed could it so properly be said of them as of Rome For the Dragon had something for Rome to do which they did not could not viz. to murther the Saviour of the World the Lord of Glory In Rev. XI 8. where mention is made of the witnesses Prophesying and being martyred it is said Their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified When you hear of the City where our Lord was crucified you will think of Jerusalem but when you hear of the great City this Apostle teaches us to look at Rome And who can but observe that which our Saviour himself saith concerning himself Luke XVIII 32 33. The Son of man shall be delivered to the Gentiles and shall be mocked and spitefully entreated and spitted on And they shall scourge him and put him to death Who was it that so spitefully entreated and put to death the Son of God The Gentiles And who those Gentiles The Evangelists tells you who Pilate the Roman Governor and the Roman Souldiers and that by the Authority and Tyranny of Rome and in the cause of Rome that would have no King but Cesar. There were two Nations that had a hand in the conspiracy of Christs murther the Jew and the Roman and whether of them deeper in the murther The Evangelists tell and the Jews themselves tell that the Roman must do it or it could not be done Joh. XVIII 31. Pilate said unto them Take ye him and judge him according to your Law the Jews therefore said unto him It is not lawful for us to put any man to death Therefore thou must do it or it will not be done And he did it And now as Hannibals father brought him to an Altar and engaged him in an oath to be an enemy to Rome so let me bring your thoughts to Christs cross and engage your hearts in such another enmity Christian it was Rome that murthered thy Saviour and need I to say any more As oft as you read repeat the History of our Saviours bitter passion remember Rome for it was Rome that caused him so to suffer and Pontius Pilate brought him to it by the Authority of Rome And the very frame of the Article in the Creed Suffered under Pontius Pilate hints you to observe and remember such a thing For if it had meant to intimate Christs sufferings only it had been enough to have said He suffered without saying any more but when he saith He suffered under Pontius Pilate it calls you to think of that Power and Tyranny by which he suffered viz. the Power and Tyranny of Rome which Pontius Pilate the Roman Governor acted and exercised And here let us argue with a Romanist according to the cue of his own Logick He saith Peter was at Rome c. Ergo. We argue likewise Pilate was at Jerusalem c. Ergo. Here was a sad beginning and that which speaks plainly why it was that the Devil made Rome his Deputy and invested it in his Seat and Power viz. that it might murther his great enemy the Lord Christ. And this was but too plain a prognostick what it would do to the members of Christ in succeeding generations which how it did there are so many thousand stories written in blood that I need not to mention them I might begin with the Ten Persecutions raised by the Heathen Emperors against the Professors of Christ and his Gospel wherein so many thousand poor Christians were destroyed with the most exquisite torments that could be invented and whereby that City and Empire shewed how zealously it wrought for its Master and would not spare the dry tree when it had cut down the green would not spare Christ in his members who had so little spared him himself in his own person But a Papist will say True indeed Heathen Rome was even as you say but Papal Rome is of another kind of temper It is the Church of Christ the Mother Church the chief of Churches It was Babylon and Sodom and Egypt in the Heathen Emperors time and the seat of the Devil but under the Popes it is Jerusalem Sion and the City of God I should ask him that pleads thus one question and ere ever I should turn Romanist I I. would be resolved of but I doubt the infallible chair it self is not able to resolve it and that is this Whence it is that since the Jew that had a hand in murthering Christ hath laid under a curse ever since and hath been utterly cast off of God for it and is like to be to the end how comes it to pass that the Roman that had a hand as deep in that horrid act if not deeper should be so blessed as to be the only people and
the most power of godliness There is a form and a power of godliness and as much difference between them as between a picture taken to the Life and the live person of whom the picture is taken A form of godliness is like an apparition of a dead person that carries the resemblance of him when he was alive but it is but an empty airy Phantasm an apparition no substance but the power of godliness is that that is substantial and hath life in it a living Religion a fruitful Religion a Religion with power as it is 2 Tim. I. 7. God hath given us not the Spirit of fear but of power I cannot but observe that in 1 Tim. IV. 8. the distinction betwixt bodily exercise and godliness Bodily exercise profiteth little but godliness is profitable to all things By bodily exercise he means strictness or austerity used upon the body upon a Religious account much fasting watching lying hard faring hard and even severity upon a mans self The Papists will tell you brave stories of such persons and brag of the stupendious austerity of their Saints Hermits Anchorits Cloisterers how hard they faired how they watched how hard they lay what cold what heat they endured whereas when all is done all that may prove a clean distinct thing from godliness and may prove but little profitable I might speak at large what godliness is as distinct from this what the power of godliness is as distinct from the form and wherein true Religiousness shews forth the power of godliness but I will give you only the Apostles brief description of all Jam. I. 27. Pure Religion and undefiled before God and the Father is this To visit the Fatherless and the Widdows in their affliction and to keep himself unspotted from the World True Religion is that that brings forth the fruits of charity and purity The power of godliness is that that appears in charity and purity to visit the Fatherless and Widdows and to keep unspotted from the World Need I much discourse to shew what a sad cheat Satan puts on them that he deceives to be enemies to the power of godliness If time would permit I might reckon by particulars First Is it not a base cheat of Satan to make men his drudges and deputies to vent his spleen In the Fable the Fox uses the Cats foot to take the apple out of the fire Satan puts such mens fingers into the fire to serve his own turn Sometimes wicked men are instruments in the hand of God to punish the wicked and God when he hath done with the rod throws it into the fire but to be an instrument in the hand of the Devil to persecute godly men is a dreadful cheat of the Devil to bring men to it and if that rod scape fire you might say There is no God Secondly T is a base cheat to bring men to account it godliness to hate godliness to do God service by doing him disservice to cheat men even out of their wits to think it Religion to hate persecute and destroy those that will not be as irreligious ceremonial profane and evil as themselves An old trick that began in Cain 1 Joh. III. 12. and hath been in fashion too much in all time Thirdly To deceive men that profess the Gospel to persecute the Gospel is to cheat men to the very height of iniquity Some think this carries a great smatch of the sin against the Holy Ghost Certainly it will be hard for you to name a greater impiety Error in Religion is sad and lamentable corruption in manners is sinful and deplorable but to persecute and hate the power of godliness breaths the very breath and lungs of the Devil A SERMON PREACHED AT ELY Novemb. V. MDCLXXII 2 PET II. 15. Who have forsaken the right way and are gone astray following the way of Balaam the son of Bozor who loved the wages of unrighteousness THE last days of Jerusalem are charactered in Scripture in one regard the best of times in another the worst The best in regard of the dealing of God the worst in regard of the dealing of men For I. As to the dealing of God In the last days of that City for so is that expression to be understood most commonly when we meet with mention of the last days God sent his Son Heb. I. 2. In the last days of that City God poured down his Spirit Act. II. 17. In the last days of that City was the mountain of the Lords house exalted above the mountains and many Nations flowed unto it Es. II. 2. And in a word in the last days of that City were accomplished all the great things that God promised concerning Christ the coming of the Gospel and calling of the Gentiles The happiest times that ever came in regard of Gods actings II. But in regard of the actings of men the most unhappy and wretched For in those last days were perillous times 2 Tim. III. 1. In those last times there were those that departed from the faith 1 Tim. IV. 1. In those last times were Mockers 2 Pet. III. 2. And in a word in those last times were many Antichrists 1 John II. 18. By which saith the Apostle we know that they are the last times And hence the generation of those times are pictur'd so black and ugly all along the New Testament An evil and adulterous generation Mat. XII 39. An untoward generation Act. II. 40. A generation of vipers Mat. XXIII 33. And in a word a generation that no man can speak out their wickedness for so the Prophet means Esay LIII 8. Who shall declare his generation Meaning the wickedness of the generation wherein Christ lived The men the Apostle speaks of in the words of the Text are the worst of that generation as that generation was the worst of all before it That the very dregs of time and these the very dregs of those dregs In so much that if you would give forth a lot to find out the wickedest generation of men and the wickedest men of the generation that had been from the beginning of the world till those times that generation and those men would be taken How these men are pictured at large in their proper ugly colours and complection in those places in the Epistles to Timothy in the Epistle of Jude and this Chapter all along you may read at leisure What their Character is in the words that are before us gives a fair conjecture what they are in their full description and the words speak them bad and bad again though they say no more of them They have forsaken the right way and are gone astray c. They are gone out of the right way and have betaken them to the wrong and have chosen even the worst of wrong ways the way of Balaam Of him and of his actings you have the story in Numb XX and forwards and the Apostle gives a very fair Epitome of it here in a very few
more and the poor shall not give less And now let us look over these three things again and consider what may be learned from them I will transpose a little these particulars and speak of the second first viz. I. The end and purpose for which this sum was given to wit as an acknowledgment and an owning that their lives and persons were in the hand of God and that to him they looked for their Preservation And therefore it was that they paid this sum for the ransom of their lives So that as the payment of this mony was a Duty so it was a Doctrine teaching them to own their depending upon God for their lives and beings So that hence we learn That every man is to own his dependance upon God for his life and being The Jews were taught it by their being bound to pay a yearly tribute to God for the preservation of their life and being and we taught it from their example And I speak to this subject the more willingly because the thing and the time do concur so fair together so that the subject we speak of is not only useful and necessary but seasonable and agreeable both to their time and ours Concerning their payment of this Pol-mony or dependance mony their own writers tell us that the Collectors of this Tax began upon the Collection of it the last month of their year and so went on gathering in the beginning of the new year That we are come to the last month nay the last week of our year doth very justly give us occasion to remember our preservation the year that is now gone over our heads and all the years of our life hitherto and to consider of that merciful and good Providence that hath preserved us all along those years And this and hardly a more seasonable discourse can we take up at this time than such an one as shall remind us and if it may be warm us with a feeling of our Dependence upon God for our preservation Need I to divide the Theme before us and prove apart That our Dependence is upon God for our preservation And That we are to be sensible of this Dependence We can hardly find a place in Scripture that proves the one but it proves both together and none there is hardly but if they acknowledge the truth of the thing that mens dependence is upon God for their preservation but they acknowledge also their sense of it and that they so own their preservation I might instance multitudes of places but do I need when there is not a holy man through all the Bible that speaks of his own preservation but he owns it to have been from God and shews himself to have been sensible of it Job X. 12. Thou hast given me life and thy visitation hath preserved my spirit Lam. III. 22. It is the Lords mercies that we are not consumed And Act. XXVI 22. Having obtained help of God c. There is not a person in Scripture that takes notice of the preserving of his life and person but he always turns it that way to own God the Author of it unless it be such a fool as he that bids Soul take thine ease c. or as he Is not this great Babylon that I have built c. or they that say To day or to morrow we will go into such a City and buy and sell and get gain and never mention God or his providence in the bargain I hope I need not prove that all our lives persons and the preservation of both are in the hand of God and at his disposal but I may sum up all in this challenge and appeal Dare any defie Gods Providence and Preservation and take upon you your own preservation and to maintain your life and person of your selves But let not such a thing be once mentioned among Christians but the great business is that Christians would become rightly sensible of their dependence upon God I cannot omit one thing in this Law about paying this half shekel viz. vers 14. that every one that was twenty years old and upward was to pay it And why then And why not before Not but that they that were under twenty years old were under the same preservation and had reason to acknowledge the same preservation but at twenty years of age they were come to that age as should be the age of discretion and that men should now consider under what tuition they lived and that then it was time to own it though folly and vanity of youth had not suffered them to do so before And twenty years of age was the time when they were in their prime and strength and flush and when it was the likeliest time to think of their own strength and vigor and that they stood upon their own subsistence Then and forward it was most seasonable to admonish them upon what it was that they subsisted and who it was that preserved them The acknowledgement that it is God that doth preserve our life and being may be of the Tongue only and nothing but words or bare conviction of the truth of the thing and but little more than words neither But a feeling acknowledgment of Gods preservation is such a thing as speaks it self by some evident demonstration It is the Apostles saying That saving faith worketh by Love we may say the like of Historical Faith if it work at all it worketh by some evidence or demonstration of action And such evidences or demonstrations in this case are various I. Such a person who owns and feelingly believes his dependence upon God for his preservation is careful to commit himself to Gods protection and his preserving providence the best he can We read of persons being under the wings of the Almighty and putting themselves under his wings and they are there because they put themselves there Psal. XCI 4. He shall cover thee with his feathers and under his wings shalt thou trust How comes he there He puts himself there by committing himself to Gods providence as he ought to do As Ruth did II. Chap 12. Psal. XXXVI 6 7. Thou savest man and beast How excellent is thy loving kindness O God therefore shall the sons of men put their trust under the shaddow of thy wings There is a general providence that preserves man and beast but a peculiar protection for them that put themselves under the shaddow of his wings Can we say that man is under Gods protection that never put himself under Gods protection Can we say God keeps that that was never committed to him Such an one as a Worldling an Epicure that minds not God nor his duty of committing himself to him Yes you will say for this man lives and is preserved as well as the best he is kept out of danger as well as the holiest he is in health wealth and a thriving condition as well as another man and therefore sure God keeps him as well as another
him What could be said to the comfort of such a bleeding soul Should a soul wounded with these words of the Apostle cry out as that Prophet in another case My bowels my bowels I am pained at the very heart my liver is cut through as with a javelin to hear that there is no sacrifice for sin that sinneth wilfully after receiving the Knowledge of the Truth and I have sinned so of and so wilfully against that Knowledge and Truth as I have done What plaister What lenitive could be applied to allay the aking smart and torture of so sad a cut As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem Except those days should be shortned no flesh should be saved So if there were no allay to the foreness of such a stroke and case what flesh could but perish But there is some allay and that is this That the Apostle speaks not of that common willing or wilful sinning to which who is not incident at one time or other in one degree or other But of a willing wilful total apostatizing and revolting from the Truth and Gospel once professed and received If you observe in the Epistles of the Apostles and in the story of the New Testament you will find that the very topping up of the wickedness of the Jewish Nation and of their perdition was this that as the unbelieving part of the Nation continued enemies to Christ and his Gospel so those that had believed did by infinite numbers and drovâ—s revolt and apostatize from what they had belived and became if possible worse enemies than the others and drew as many of the believing Gentiles as they could into the same Apostasie and condemnation with themselves I might evidence this by instances heaps upon heaps And hardly any one of the Apostolick Epistles but it is so plain in it that he that runs may read it I shall only give you three passages instead of scores that might be given First Weigh that 1 Joh. II. 18. Little children it is the last time and as ye have heard that Antichrist should come even now there are many Antichrists And who were they vers 17. They went out from us but were not of us Once Professors and following the Apostles now revolting and fallen from them once Disciples and now Apostates and Antichrists Secondly Who can pass that of the Apostle without serious observing 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me A sad Apostasie Ah poor Paul all turned away from thee Where now hast thou any friend Nay rather Ah poor souls ah unhappy souls that turned away from S. Paul and the blessed Gospel that he brought with him Thirdly And that for all How sadly does our Saviour foretel this in the Parable of the Devil cast out of the possessed but comes again with seven other spirits worse than himself and repossesses And observe the cadence at Matth. XII 45. Even so shall it be also with this wicked generation The Application is easie Of such Apostasie it is the Apostle speaks at vers 26. where he calls it wilful sinning after receiving the knowledge of the Truth And of such an Apostate he speaks in this verse when he saith He hath trod underfoot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing Many think that the Apostle speaks here of the sin against the Holy Ghost I am sure he speaks of that sin unto death of which the Apostle John hath mention 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect that the Scribes and Pharisees whom our Saviour layeth under the guilt of sinning against the Holy Ghost never received the knowledge of the Truth and acknowledgment of the Gospel But this wretch that sins this sin unto death had received that knowledge but was apostatized and revolted from it Their Apostasie or falling back from the Truth was into a two fold gulf Some fell to horrible Libertinism to abuse the liberty of the Gospel to eat things sacrificed to Idols and to commit fornication Of which you have intimation in several places of the Epistles and particularly in Revel II. 15. But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again to seek justification by the works of the Law Against this you find the Apostle speaking copiously almost in all the Epistles and particularly S. Paul the pen-man of this Epistle For I make no doubt at all to ascribe it to him sets himself purposely to stay the Hebrews to whom he writes from staggering and falling in such Apostasie And you may observe how in the whole current of his discourse he bends himself to shew that those Mosaick ceremonies and services by which they thought and looked to be justified and saved were but shaddows that did but signifie greater things to come but shaddows that were but for a time and were to fade away The same subject that he is upon at this portion of Scripture he is handling in Chap. VI. 4 5 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth he calls there Being inlightned tasting of the heavenly gift of the good Word of God of the powers of the World to come Sinning wilfully here is falling away there with him and the fate and punishment of such a wretch here is no sacrifice for sin there in few words it is impossible to renew them again to repentance His wickedness in this verse is threefold and his judgment in the verses before threefold also I. He hath trodden under foot the Son of God For as the Apostasie generally was from the grace of the Gospel to seek to be justified by their own works then what need of Christ at all What value is he of to such wretches any more than the mire under their feet As S. Paul Act. XIV was first accounted a God then presently stoned So these wretches used Christ not much unlike First They professed him embraced him looked to be justified and saved by him presently they looked to be justified by the works of the Law and cast away Christ and scornfully trample upon him as a thing altogether useless II. He accounted the blood of the Covenant a thing unholy or a thing common as the Greek word most strictly signifies Not so holy not so valuable as the blood of Goats and Calves For that blood was shed for something but this wretch makes Christs blood shed for nothing And indeed what was his blood shed for if men can justifie and save themselves III. He hath done despite unto the Spirit of grace Or hath reproached despised the Spirit of grace and the grace of the Spirit he is now
and 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
and of Grace in its nature and end But that that I shall insist upon shall be to consider something concerning the Spirits overpowering of Men their Actions Tongues Hearts or all And though here was no overpowering the Heart of this wretch but of his Tongue only yet I shall speak more especially of overpowering of â—â—e Heart as most material in this subject and which understood the Spirits overpowering of the Tongue and Action will be understood with little ado I shall couch what I have to speak under these following Obrvations I. I may take up that Gen. VI. 3. And the Lord said My Spirit shall not always strive with man He saith not with this or that or the other man in particular but with man in general Because the Spirit of God strives with every man in the World at some time and in some degree or other Act. VII 51. Ye stif-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost The Spirit strove with those wretches though this striving was to no purpose or effect because of their resistance And so in that exhortation 1 Thes. V. 19. Quench not the Spirit is intimated that they that quench the Spirit and let not his sparks grow to any thing yet that they have these sparks striving together if they would let them alone Christian I shall not be solicitous to prove this because it needs not And I must tell thee it is not so well and right with thee as it should if thou findst not the proof and experience of this truth in thine own Heart if thou find not some knocking 's at that door that calls and tells It is time to awake out of sleep and set to work some checkings of Conscience when thou goest about knowingly to sin and some reprovings of Conscience when thou hast so sinned some stirrings of Heart upon hearing the threatnings and curses of the Law of God in a powerful Ministry some trouble of Soul upon sight of Gods judgments upon thy self or others in a word if thou find not thy Conscience as a voice behind thee calling after thee This is the way walk in it If thou find any such things listen and improve them It is the voice of my beloved putting as it were his finger in at the hole of the door to see whether thou wilt open It is the Spirit of God striving with thy Heart But if thou find not any such thing take heed lest thou hast wearied the Spirit of God that he will strive no more II. The Spirit is able to overpower any Heart that he strives withal I need not to prove this neither to any that understand what the Spirit of God is which I hope you all understand A Macedonian or Socinian that denies the Godhead of the Holy Ghost yet I see not how he can deny this if he do but confess the Holy Ghost to be the Spirit of God Let me even challenge of you that have been better taught to attest this truth with me and to look up towards Heaven with due consideration of the sacred Spirit and to acknowledge in the words of Job Chap. XLII 2. I know thou canst do all things and that no thought can be holden from thee God in Jer. XXXII 27. proclaims Behold I am the Lord the God of all flesh Is there any thing too hard for me If we should take the words as spoken particularly of the holy Spirit are they not most true to every tittle Is not the Holy Ghost Jehovah Is he not the Lord Is he not the God of all flesh and all Mens Spirits And then can any thing can any Heart be too hard for him But if any desire a particular proof of the thing we assert viz. That the Holy Spirit is able to overpower any Heart whatsoever that he strives withal Let him either look at a prophane wretch that always resisted the strivings of the Spirit now come under horror of Conscience Or let him well ponder upon the state of the damned in Hell who were such resisters while they were here And first let him read that Esa. XXX 33. The breath or Spirit of the Lord like a stream of brimstone doth kindle it In that horrid torture of Conscience of theirs where the worm ever gnaweth and never dieth do you not think their Hearts are overpowered Are not now those brazen gates and iron doors that would bar out the overcomings of the Spirit broke open and broke all to pieces Vicisti Galilaee as Julian once so do not they everlastingly confess that God is proved too hard for them And how is this alto-shattering of their Hearts and Consciences come upon them The breath or Spirit of the Lord like a river of brimstone is gushed in upon them and overflows them with horror and they cannot resist It is the everlasting vengeance of the Spirit of God upon them thus to crush their Consciences with everlasting confusion and torture because they did they would resist his strivings while they were here No no resist damned Souls now resist and keep the doors fast barred that the power the vengeance of the Spirit cannot break in No it will not be the Spirit is all powerful if he will is able to overpower any Heart he strives with here he will with vengeance do it to him that resists hereafter III. The first aim of the Spirit in his striving is to try men It is apparent by Scripture that God by the motions of his Spirit comes to try those men who he knows will not receive the motions of his Spirit As in 2 Chron. XXXII 31. In the business of the Ambassadors of the Princes of Babylon God left him to try him that he might know all that was in his Heart God withdrew or suspended the acting of the Spirit of grace to try him So God doth on the other hand employ some actings of the Spirit to try whether men will entertain them God tries men by his Word whether they will obey him or no Exod. XX. 20. God is come to prove you and that his fear may be before your faces that ye sin not saith Moses to the people of Israel concerning Gods giving them his Law Mat. XXIII 37. O Jerusalem Jerusalem thou that killest the Prophets c. how often would I have gathered thy children together as a hen gâ—thereth her chickins under her wings and ye would not I tried whether thou wouldest be gathered but thou wouldest not He tries men likewise by his Providences how they will demean themselves under them Deut. VIII 2. Thou shalt remember all the way which the Lord thy God led thee these forty years in the Wilderness to humble thee and to prove thee to know what was in thine Heart whether thou wouldest keep his Commandments or no. So he doth by his Spirit in that noted place Revel III. 18. Behold I stand at the door and knock He that stands at the door could break down the door
and obtained life Let us now in the next place view the means of their believing II. A New Covenant was made with them They were under two Covenants in one day As Noah saw two Worlds so Adam saw an old Creation and a new As it was said of him Idem dies vidit Consulem exulem The same day saw him Consul and a banished man So the same day saw Adam under two vastly different conditions according to the tenor of the two Covenants The form of either Covenant was not exprest plainly but resulting The Covenant of Grace and the Covenant of Works both somewhat obscure to him But I. The enjoyment of God was necessarily intimated in both not the enjoyment of the Creature Adam was made a reasonable Soul for this purpose II. Obedience was the way This is a Duty to God and this is the way of the enjoyment of him when we conform to God III. He saw he had now lost obedience and the power of obedience He had lost God and the power of the enjoyment of him IV. God held out one that should recover him And he 1. A root of a seed as Adam was 2. Of an infinite Righteousness and Obedience beyond Adam 3. One that should by Obedience destroy the works of the Devil for his own seed V. Adam saw no way of recovery but by trusting in him God must be satisfied he could not do it obeyed he could not obey Therefore he had no way but to cast himself on Christs obedience VI. The Covenant only held out Christ to be trusted and believed on Obedience was required even by the Law of Nature and creatureship Faith was therefore enforced because they could not perfectly obey VII The Promise given in the curse of Satan that God would put enmity between the seed of the Woman and the seed of the Serpent and that the Womans seed should bruise the Serpents head this had that effect upon them that they set themselves to defy Satan and cleave to the seed promised VIII That Mercy that created them in an instant so perfect recovered them in an instant Let us now in the third place view their condition under believing III. I. They were now representative no more as they were of mankind before the Fall They were stated in another representative Christ. Now they acted for themselves and he for them Hence their Faith was not imputed to posterity though their sin was II. They were built on another foundation than they were before Then it was on Nature Self-holiness Freedom of Will sandy foundations because changeable Now on a Rock Grace and the Righteousness of Christ. III. Now they have the Spirit of God working in them With Christ God gave his Spirit whereas before they had only natural abilities IV. Now they were under a Promise before not That Christ should break the head of the Serpent contained the promise of all good things V. They were under such Evangelical revealings that they wanted nothing needful for Salvation The Improvement of this discourse shall be in two or three Uses I. This magnifies Gods Grace to them and mankind How great is this Grace which will appear if you consider these things 1. There was as much done to provoke God for ever as was possible Compute the sin of Adam with all its circumstances 2. Here was greater Mercy than to the Angels that fell 3. Nay than to the Angels that fell not 4. Grace restored man to a better condition than he was in before We may admire all this and resolve all into Grace What comfort then is here to poor sinners Look on an Example that of St. Paul who was the chief of sinners yet Grace was exceeding abundant towards him 1 Tim. I. 14 15. He was a blasphemer and a persecutor and injurious Here were sins like scarlet yet forgiven You that are under the pangs of conscience consider this Grace Thou canst not sin so hainously as Adam did if thou addest not wilfulness and impenitency nor fall so high nor damn posterity as he did and yet he obtained pardon Take one Example more There were some pardoned that Crucified the second Adam II. See the wretchedness of the sin of Devils that is beyond pardon Their unpardonableness in what lay it In these two things 1. They sinned of pride and malice Adam and Eve of ignorance and weakness Take heed of sinning proudly and presumptuously 2. They were in the state of Eternity therefore their change to evil was unchangable Man carried the plea of weakness in his nature they not III. There is the same Grace Christ Promise Covenant from the beginning A SERMON PREACHED upon 1 JOHN III. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own works were evil and his Brothers righteous THESE words refer to vers 11. For this is the message that ye heard from the beginning that we should love one another and indeed to the tenor of all John's Epistles every where exhorting to love and not to be as Cain who was of that wicked one and slew his Brother He had given two marks of one not born of God vers 10. Whosoever doth not righteousness is not of God neither he that loveth not his Brother They are both here in Cain Who was so far from love and righteousness that he hated his Brother and slew him Wicked mens sins are set down that we may avoid them as Rocks 1 Cor. X. 6. These things were our Examples to the intent we should not lust after evil things as they also lusted But Cain's sin reads more It is the first story after the Fall And it shews I. The enmity 'twixt the seeds II. What poison Satan bad breathed into mans nature The Holy Ghost in that story bids us look on him Thou art the Man This is Man fallen Of Seth it is said Gen. V. 3. that he was begot in Adam's image here it needs not be said it is so plain In the words we have a description of the Father and the eldest son viz. the Devil and Cain I. The Devil described by a most proper denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one II. Cain by his extraction and action He was of the wicked one and slew his Brother We will first clear these and then make some observations from them I. The denomination of the Devil That wicked one So he is stiled Matth. XII 45. Then goeth he and taketh with himself seven other Spirits more wicked than himself Eph. VI. 16. Taking the shield of Faith wherewith ye shall be able to quench all the siery darts of the wicked So some understand that petition in the Lords Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver us from Evil that is the Evil one Nay Ephes. VI. 12. the Devil is called Wickedness in the Abstract We wrestle c. against spiritual wickedness in high places First He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
study is it to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric the Variety Order Beauty of the Creatures and deeply to think what kind of thing is God that made all these things with the word of his mouth How great dreadful terrible is the Creator with whom we have to do Study upon the first verse of Genesis God created the Heavens and the Earth And can you find it otherwise there than that he did that in a moment that in an instant in the twinkling of an eye he made these two parts of the world Center and Circumference spread out this great Canopy over us like a Curtain and hung this vast Ball upon which we tread upon nothing both at once and both in a moment Oh! what an amazing power is here to think of Oh! what a God have we to deal withall How can this God crush a sinner check the pride and presumption of wicked dust and ashes when he can do such wondrous and incomprehensible things as these How can this God create comforts to a poor afflicted child of his own How can he find out means to deliver and releive a poor distressed Saint that puts his trust in him when with a word he can make a world nay if he had pleased could have made a thousand Such use and other might we make of the study of our Creator and his creating And O! that he that created us and all things would create in us frequent solid meditations of him and of his mighty power and working whereby he made all things of nothing It was once questioned by one What did God before he made the world And answered by another He created Hell for curious and impertinent enquirers It was once asked by another With what instruments tools and engines did God make the world if he made it His own Spirit gives answer to this By the word of the Lord the Heavens were made c. But we may not unusefully and unchristianly move this question Wherefore was it that God made the world The Scripture answers this too Prov. XVI 4. The Lord hath made all things for himself Rev. IV. 11. For thou hast created all things and for thy pleasure they are and were created But this leaves us to our inquiring still viz. In what sense to understand his making all things for himself and what his Will and pleasure aimed at Did God create Creatures because he had need of Creatures Did he make the Heavens because he wanted a House for himself And the Earth because he could not be without Tenants in those tenements below And the nayl of this question might be driven further why did he make this world seeing he will mar it in time and bring it to desolation Why made he millions of men whose end proves to be damned for ever Had it not been as good this house of the Universe had never been as to be built and to be fired and burnt down again Had it not been better for millions that they had never been born than to be born and brought into the world for a little time and then to be damned to Eternity But O vain man who art thou that disputest against God Shall the pot or vessel say to him that made it why madest thou me thus or why at all For his will and pleasure were all things made and it is not fit to dispute his will or pleasure that could make all things But that we may receive satisfaction in this poynt and that we may not be ignorant of so great a matter as the reason why God made the world First we may resolve it without any sticking that he that created all things stood in need of nothing and that gave being to all needed not any thing from the Creature to amend his own well-being That is a most just challenge of all the world if it can to shew that God is beholden to any or had ever need of any the Apostle makes it Rom. XI 35 36. Who hath been the Lords Councellor to teach him or who hath first given to him c. But Secondly We may give him that for a proper and direct reason of Gods creating all things which the Apostle says Rom. IX 23. That he might make known the riches of his glory viz. That he might glorifie himself and that he might impart of his own riches to his Creature It might almost be questioned whether God could choose but create the world not to put a necessity or compulsion upon God who doth freely whatever he doth and hath no other tie upon him for his actings than his own Will But in regard of that infinite goodness that is in God could that do other than flow out upon the Creature God from all Eternity dwelt in and with himself blessed ever blessed in the enjoyment of himself and needed nothing beside himself But could that infinite Ocean of goodness that was in him be kept within those bounds of self enjoyment and not communicate it self to the Creature A lively full flowing fountain cannot contain its ever-flowing waters within its own brims but it must flow out to refresh and water the places that are about it The Sun cannot keep its light and heat within it self but must impart it to the world We shall not impose any such necessity upon God as he hath done upon these Creatures And yet if we should say God the everlasting fountain of Being of Goodness could not but impart Being and his Goodness to Creatures this would speak no imperfection in God but his infinite perfection But we will take the thing up in terms of Scripture He was willing to make known his goodness it was his pleasure to create the world that he might communicate the riches of his glory God would give being to Creatures that he might glorifie his own being would communicate of his goodness to his Creatures that he might glorifie his own goodness So all terminates and centers in that great end his own glory He created the world to glorifie his power gave being to Creatures that he might glorifie his own being shews goodness to them that he may glorifie his own goodness and receive glorifying from them And at last will destroy the world to glorifie his power and justice damn the wicked to glorifie his truth and justice and glorifie his Saints to glorifie his grace So that God made all things for himself that is for his own glory doth all things for his own glory created thee me and all flesh that he might reap glory from us But let us consider of the second thing as it tends to the End of this Command II. the setting forth the reason of the Institution of the Sabbath That he created all things in six days And what needed he take six days that could have done all in a moment He had as little need to take time for his work as he had of the
all to pieces and the noblest Creature to whom God put all other Creatures in subjection was himself become like the beasts that perish the beasts that were put in subjection to him and when Satan the enemy of God as well as man had thus broke all to pieces the chief work-manship of God here the world was mar'd as soon as made And as God in six days made Heaven and Earth and all things therein so before the sixth day went out Satan had mar'd and destroyed him for whom all these things were created God therefore coming in with the promise of Christ who should destroy Satan that had destroyed all and having now created a new world of grace and brought in a second Adam the root of all were to be saved and having restored Adam that not only from his lost condition but into a better condition than he was in before as having ingrafted him and all believers into Christ a surer foundation than natural perfection which he had by Creation but had now lost then he rested as having wrought a greater work than the Creation of nature But then you will say that the first Sabbath was of Evangelical institution not of moral that then the law for keeping of it was not written in Adams heart but was of Evangelical revelation I may answer truly that it was both For though Adam had not sinned yet must he have kept the Sabbath And to this purpose it is observable that the institution of the Sabbath is mentioned Gen. II. before the fall of Adam is mentioned Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together and partly to intimate to us that even in innocency there must have been a Sabbath kept a Sabbath kept if Adam had continued in innocency and in that regard the Law of it to him was Moral and written in his heart as all the Laws of piety towards God were It is said Gen. II. 15. The Lord God took the man and put him into the Garden of Eden to dress and keep it Now if Adam had continued in innocency do you think he must have been at work dressing and keeping the Garden on the Sabbath day as on the other six He had Gods own copy so laid before him of working six days and resting the seventh that he could not but see that it was laid before him for his Example But you will say All the Moral Law was written in Adams heart as soon as he was created now the Law to keep the Sabbath could not be because the Sabbath was not yet created nor come And by then the Sabbath came the Law in his heart was blurred by sin and his fall I answer The Law writ in Adams heart was not particularly every Command of the two Tables written as they were in two Tables line by line but this Law in general of piety and love toward God and of justice and love towards our neighbour And in these lay couched a Law to all particulars that concerned either to branch forth as occasion for the practice of them should arise As in our natural corruption brought in by sin there is couched every sin whatsoever too ready to bud forth when occasion is offered So in the Law in his heart of piety towards God was comprehended the practice of every thing that concerned love and piety towards God as occasion for the practice was offered Under this Law was couched a tie and Law to obey God in every thing he should command And so though the command Eat not of the forbidden fruit was a Positive and not a Moral Command yet was Adam bound to the obedience of it by virtue of the Moral Law written in his heart which tyed him to love God and to obey him in every thing he should command And so the Sabbath when it came although you look upon it as a positive command in its institution yet was it writ also in Adams heart to obey God in that Command especially when God had set him such a Copy by his own resting II. A second thing observable in that first Sabbath and which was transmitted to posterity as a Law to keep is that now it had several ends As in man there is something of the perfection of every Creature a Spirit as Angels Life as Beasts Growth as Trees a Body as Stones so the Sabbath hath something of the excellency and of the end of every Law that was or could be given There are four sorts of Laws which God hath given to men Moral Commentorative Evangelical and Typical Moral Laws are given in the Ten Commandments Commemorative Laws as the Law of the Passover to commemorate the delivery out of Egypt Pentecost to commemorate the giving of the Law Typical as Sacrifices Priesthood Purifications sprinkling of blood to signifie good things to come as the Apostle speaks and to have their accomplishing in Christ Evangelical such as repentance self-denial believing c. Now the Sabbath is partaker of all these Ends together and hath the several excellencies of all these ends included in its self And so had that first Sabbath appointed to Adam First The Moral end is to rest from labours So in this fourth Commandment six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work c. So Jer. XVII 21. Thus saith the Lord Take heed to your selves to bear no burthen on the Sabbath day nor bring it in by the gates of Jerusalem Neither bring forth a burthen out of your houses neither do you any work but hallow the Sabbath day as I commanded your fathers Oh! then I celebrate the Sabbath saith the Sabbath-breaker for I do no work but play and recreate and drink and sit still and do no work at all Friend dost thou think God ever established idleness and folly by a Law That he hallowed the Sabbath day to be a playing fooling sporting day But Christian how readest thou as a Christian The seventh day is the Sabbath of the Lord thy God not a Sabbath for thy lust and laziness And in it thou shalt do no manner of work of thine own but the work of the Lord thy God And the rest that he hath commanded is not for idleness but for piety towards God for which end he gave all the Laws of the first Table viz. to leave communion with the world and worldly things that day and to have it with God as in Esai LVIII 13 14. If thou turn away thy foot from the Sabbath from doing thy will on my holy days and call the Sabbath a delight As Moses to betake our selves to the mount of God and there to have communion with him To get into the Mount above the world and there to meet God and converse with him To be in the Spirit on the Lords day and not to recreate the Body but the Soul
To gather Spiritual strength for that which it may be hath been scattered in our wordly employment Secondly There is a commemorative end of the Sabbath to remember Gods creating the world Which Adam might very well nay must have been employed about though he had never fallen When he had been all the week upon his employment dressing the Garden and keeping it then on the Sabbath to set himself to meditate upon Gods creating of the world and to study his power and wisdom and goodness shewed in that glorious workmanship and to spend the day in prayers to him Observe the work of that day to us and the same it should have been to him in Psal. XCII which is intituled a Psalm for the Sabbath day It tells you what the work of the day is vers 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most High And upon what reason ver 4. For thou hast made me glad through thy works I will triumph in the works of thy hands This is a Sabbath days work after our sixs days work to make it our employment to think of Gods to meditate of his wondrous works of Creation and Preservation and there will come in the thoughts of our Creator and Preserver and may mind us of our engagement to praise him to whet our thankfulness and faith with these thoughts 1. When we have laboured all the week to think of our Creator that hath sustained us fed cloathed brought us hitherto And here is a right Sabbath employment to let our thoughts stream from our wordly employment to God and to the remembrance of him in whom we live and move and have our being 2. To trust God with our support though we labour not on the Sabbath but spend it wholly to him and not to our selves He that created all things and that hath fed and preserved us hitherto can support us without our working on his day nay and will do it for do his work and undoubtedly thou shalt not want thy wages What a lecture did God read in his raining of Manna that on the Sabbath day he rained none thereby to shew his own owning of his Sabbath and checking and chiding those that for greediness and distrust would go out and think to gather some on that day And when he provided them Manna on the sixth day for the Sabbath also what a lecture did he read that he that observes the Sabbath and does Gods Will ceasing from his own labour and doing his shall never be unprovided for Thirdly There is an Evangelical end of the Sabbath referring to Christ and that in Adams Sabbath as well as ours Let us begin with his I have shewed that on the sixth day Adam sinned and Christ was promised So that the last work of God in the days of Creation was the setting up Christ and restoring fallen man by him And here God rested viz. He had brought in his Son in whom his Soul delighted and made him heir of all things and thus he rested in Christ finished his work in Christ rested refreshed delighted himself in Christ. Now the next day when the Sabbath came in what had Adam to do in it but to remember the Creation to remember his new creating when he was broke all to pieces and spoiled To remember his Creator and Redeemer It is said Gen. III. 21. Unto Adam and his wife did the Lork God make coats of skins and cloathed them The Lord and Lady of all the world clad in Leather Which our silks and sattens now would scorn to think of but from so mean a garb comes all our gallantry though now we scorn it But whence came those Skins Most probably they were the skins of beasts that were sacrificed For That sacrifice was from the beginning may be observed from that that Christ is called The Lamb slain from the beginning of the world and that not only in prediction or that it was determined and foretold by God that he should be slain but in figure that sacrifice was offered from the beginning of the world which did presignifie his killing and offering up And this further appears from the sacrifices of Cain and Abel which rite and piece of Religion they had learned of their Father Adam Here then was work for Adam on the Sabbath to sacrifice in memory of Christ to be offered up for redemption and to praise God for creating the world but especially for vouchsafing Christ whereby a better world and Estate is created And would not Adam when he had a family preach to his family of these things upon the Sabbath day My Children learn to know and remember the Creator the blessed Trinity Father Son and Holy Spirit who in six days made Heaven and Earth and on the sixth day made me and your Mother both of us in his own image perfectly holy and righteous and endued with power of perfect obedience and to resist all temptations But that day we were deceived by the Devil and fell and undid our selves and our posterity and came into a state of death and damnation But God suffered us to lye so but a few hours but promised his own Son to take our flesh and to dye to deliver us from death and damnation and taught us this duty of sacrifice in comemoration of Christs death and appoynted this day to commemorate these things and to be employed in such service and meditations Oh! my Children learn to know your Creator to believe in Christ your Redeemer and to observe his Sabbath Such employment as this had Adam with his family on the Sabbath day that it was even a Christian Sabbath to him as ours is to us and the very same work is ours and was his on the Sabbath day but only that he also sacrificed Fourthly There is a Typical end of the Sabbath to signify Eternal Rest. Heb. IV. 3. For we which have belived do enter into rest As he said I have sworn in my wrath if they shall enter into my Rest although the works were finished from the foundation of the world Where the Apostle signifies that the Sabbath hinted another rest to wit Gods Eternal Rest different from that rest when God ceased from the works of Creation The Sabbath typifies the end viz. Eternal Rest and the means viz. to rest in Christ. One end was to Adam in innocency both to us This is a lecture that may be read in the Sabbath in something that is visible to see something invisible as in the water to see the Sun This is a way to rest and resembles that great and last Rest as pleasant walks lead at length to the stately House at the end of them This is a fit thought for the Sabbath-day morning Now I rest from the world how shall I rest from it eternally Now I deal with God invisibly but one day visibly They who love Eternal Rest will certainly love the Sabbath To all these ends God
buried And in Hell he lift up his Eyes being in torment c. Both suddainly disposed of the one to Heaven the other to Hell So we may take example from the two Thieves on the Cross the good Thief went presently to Paradise and the bad to his place and both these to Hades the word in the Creed Christ commends his Soul into his Fathers hands and it went into the hands of God What to do For God to dispose of it And how think you God would dispose of the Soul of Christ The Schools question whether Christ merited Salvation pro se for himself because the reason of the question is whether he set himself to merit pro se Did he or did he not the Soul of Christ after so holy a life and death could not but go to Salvation For what had the Soul of Christ now to do more towards mans Salvation and what could be done more towards its own Now having done all this what had the Soul of Christ to do more but to go to its rest till it be put again into its Body for the raising of that As the Scripture tells us holy Souls go to rest till at the last day they must meet their Bodies and then both shall rest together This passage of our Saviours Soul to Heaven upon his death is called his going to Hades the World of Souls and the place of holy Souls a place invisible to mortal Eyes which though it seems harshly expressed He descended into Hell yet must be interpreted from the Greek expression in this sense And the Phrase in the Greek teacheth that the Soul sleepeth not with the Body stayeth not here on Earth where the Body doth but hath a life when the Body is dead and goeth into another World to have a living or dying life Christs Soul to be separate but thirty six hours and yet it doth not stay and sleep with the Body but takes wing and flies into another World The Sadducee that thought the Soul died with the Body little considered what the nature of the Soul was Christian dost thou consider it Dost thou know what it is No I cannot see it But I may say as it is Rom. I. 20. The invisible things of God are clearly seen being understood by the things that are made So the invisible things of the Soul i. e. its spiritualness and immortality may be seen by the things it acts Prov. XX. 27. The Spirit of a man is the candle of the Lord. It s the Lords candle like that in the Tabernacle that never went out but was drest Morning and Evening and kept burning continually It is the Lords candle Searching all the inward parts of the Belly that is able to acquaint man with himself with his conscience his thoughts affections A candle that searcheth the things of nature looketh into the things of God Compare this Spirit with the Spirit of a Beast a Swine an Ox the acting of the Soul of Man in Wisdom Learning Contrivance with the acting of a Brute and then guess what is the nature of the Soul And if it be so active in the Body when fettred in flesh what think you it will be when loosed out And that it will be one day and go into another World not to be at its own liberty there but it goes to God to dispose of it and so he doth to Heaven or Hell Go away then with this meditation in thy bosom and keep it there My Soul must certainly one day go into the hands of God to receive her due reward FINIS A Chorographical Table OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works By Iohn Williams THe Jewish Writers divide the World into the Land of Israel and without the Land Vol. II. Pag. 1. The Land of Israel first called the Land of the Hebrews then Canaan and Palestine c. may be considered as to its length and breadth v. II. p. 327. The length of it is said in Scripture to be from Dan to Beersheba and from the entring in of Hamath North to the Sea of the Plain or Dead Sea South v. I. p. 90. v. II. p. 44 The Jews do reckon it from the Mountains of Amana or the upper Tarnegola which is at the neck of Anti-Libanus to the River of Egypt v. II. p. 3 62 517 Others do measure it by the Coast and if Phaenicia be included then from Sidon to Rhinocorura or the River of Egypt is 232 miles according to Antoninus But if Phaenicia be excluded then from the South bounds of that to Rhinocorura are 189 miles according to Pliny v. II. p. 10 322 The breadth of the Land within Jordan is not always the same since the Seas bounding on all sides here the Mediterranean there those of Sodom Genesaret and Samochonitis with the River Jordan cannot but make the space very unequal by their various Windings But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea it is upward of 50 miles and if we extend it also beyond Jordan then from Gaza to Pâ—tra the Metropolis of Moab is 110 miles as may be computed from Ptolomy and Pliny v. II. p. 320 321 The Jews do say That the Land of Israel contained a Square of Four hundred Parsae a Parsa is four miles which make 1600 miles v. II. p. 318 And they have a Tradition and not amiss that the utmost Bounds of the Land of Israel including the Land beyond Jordan was within three days Journey of Jerusalem v. II. p. 319. Sometimes the Land of Israel is bounded with Euphrates East as indeed the Holy Scriptures do and contiguous with Mesopotamia the River only between v. II. p. 365 The several Divisions of the Land It was anciently divided according to the People and Nations that inhabited it viz. the Canaanites Perizzites c. Vol. II. p. 202 328 When first possess'd by the Children of Israel it was parted among the twelve Tribes and upon the Division of the ten Tribes they were known by the two Names of Judab and Israel But after their return from Babylon it was divided by the Jews into Judea Galilee and the Land beyond Jordan or Peraea excluding Samaria To which if we add Idumea then was Palestine divided into five Countries viz. Idumea Judea Samaria Galilee and the Country beyond Jordan Vol. I. Pag. 282 â—64 Vol. II. Pag. 4 61. There was also an Imperial Division of it viz. 1. Into Palestine more especially so called the Head of which was Caesarea 2. Palestine the second the Head of which was Jerusalem And 3. Palestine called Salutaris or the Healthful which its likely was the same with Idumea the less the Head of which may be supposed to be Gaza Asâ—alon or Elâ—utheropolis v. II. p. 293. A. ABel Abila are one and the same the Hebrew Abel being according to the Greek Termination Abila or Abella There were many places of that name Vol. II.
Targumica Ibid. l. 36. r. that Tongue p. 1169. l. 49. r. are p. 1171. l. 21. add in the margin I. Ibid. l. 48. add in the margin II. p. 1174. l. 35. add I. p. 1175. l. 61. add II. p. 1181. l. 14. Midianitish p. 1185. l. 12. r. Wights Ibid. l. 41. r. Aruch a Talmudical p. 1187. l. 16. r. was Ibid. l. 23. after in add all p. 1188. l. 39. r. Lord. p. 1189. l. penult after cannoâ— r. but. Ibid. the same line r. â—e p. 1192. l. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. Epithites p. 1193. l. 9. r. Epithite p. 1198 l. 55. dele the. p. 1200. l. 39. presly p. 1201. l. 7. for your r. the. p. 1212. l. 53. r. straiâ—ned p. 1233. l. 8. r. binding p. 1237. l. 18. r. â—ngrasted p. 1239. l. 1. r. away Ibid. l. 2. dele the second let Ibid. l. 10. r. inquiry Ibid. l. 11. r. intimation Ibid. l. 13. impenitent p. 1240. l. 13. r. a King Ibid. l. 26. after is r. this p. 1241. l. 8. dele hath p. 1243. l. 37. after As add to Ibid. l. 40. dele so p. 1244. l. 17. r. more p. 1245. l. 3. at this p. 1251. l. 31. dele the second And. p. 1252. l. 35. r. his sin Ibid. l. 36. r. osâ— p. 1257. l. 53. dele in it p. 1267. l. 4. in the margin add I. p. 1270. l. 38. r. motion p. 1272. l. 20. r. racking p. 1276. l. 60. r. ways p. 1277. l. 29. dele that p. 1278. l. 27. r. doted Ibid. l. 34. dele not Ibid. l. 46. in the margin add I. p. 1279. l. 53. r. Word p. 1281. l. 10. in the margin add II. p. 1283. l. 10. after First add thing p. 1303. l. 23. in the margin add I. p. 1310. l. 21. r. righteous p. 1314. l. 15. r. even p. 1321. l. 13. r. lay p. 1323. l. 12. r. day p. 1326. l. 17. after Christ add a period p. 1328. l. 51. after some add thing p. 1337. l. 44. r. did Ibid. l. 46. r. Children p. 1338. l. 32. r. even Ibid. 34. r. became p. 1340. l. 48. after stock add of p. 1350. l. 58. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1352. l. 52. r. genera THE TABLES or INDEXES Belonging to the Second Volume OF Doctor LIGHTFOOTS Works READER THAT this Work sufficiently Great Pleasant and Useful in it self may be so to thee thou art desired to Correct with thy Pen the ensuing Errors of the Press especially those that refer to the right numbring of the Pages which will highly befriend thee in the use of the following Indexes or Tables as also in the Correcting the other Erratas ERRATA IN the Hebrew and Talmudical Exercitations upon the Evangelist St. Mark at the first Y in the second Alphabet the number of the Page viz. 345. is repeated on the next Page and so the number continues on for twenty eight Pages more being fourteen numbers twice set down so that if the Reader find not what he wants on the first of any of those Pages he may turn to the second where he will easily find it In the Hebrew and Talmudical Exercitations upon the Evangelist St. John at the second X in the third Alphabet for Page 531. read 523. and so on for three Pages viz. for 532. r. 524. for 533. r. 525. for 534. r. 526. In the Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians in the Additions to the fourteenth Chapter at the first L in the fifth Alphabet for Page 799. r. 809. In the Sermons at the second Z in the sixth Alphabet for Page 1109. r. 1107. and so on for three Pages more viz. for 1110. r. 1108. for 1111. r. 1109. for 1112. r. 1110. At the first B in the seventh Alphabet second number for 1022. r. 1122. Page Line Read 3 7 Sphinx 6 45 Zoar.  24 Solinus 43 1 Psal. 132. 6. 222 44 sole 224 35 transported 244 28 abundance 292 4 Deut. 2. 23. 297 60 Hony 336 43 There is a controversie 341 34 twelve 352 44 bride chambers 357 22 hour 358    38 Alexander 383 37 Temple 387 47 of the field 402 46 vain-glorying 404 48 caught up by 410 36 space of 414 12 own 425 48 these Towns 454 6 years 481  penult saying 494 20 near 523 Marg. 5. Appi. 555 34 young 577 antâ—penult they 602 3 Ezek. 15. 2. 646 43 Grant 654 30 and.  54 Alexandrian 658 9 1 Cor. 11. 21. 657 37 Theudas 660 49 were 690 40 heard 742 35 man 798 17 dispersed  23 Talmudists 752 41 Jews had lived 791 43 Psal. 102. 1037 39 Heb. 2. 1038 16 Matth. 23. 2 3. 1039 34 Feast of Dedication 1041 2 conformed 1044 8 Matth. 12. 43 44 45. 1051 2 in peace with God 1058 19 Matth. 19. 1061 10 such an occasion as this 1063 29 do thou with 1066 48 Exod. 6. 25. 1073 6 2 Pet. 3. 13. 1074 43 1 Tim. 4. 1. 1080 11 been 1081 58 she were guilty 1100 17 Elixir 1106 45 two words of 1110 33 2 Thâ—ss 2. 1118 10 had been these had there 1129 30 went 1138 38 shall 1139 34 to be used 1145 19 they  24 preface 1147 21 It was a time 1180 55 no changling 1184 6 David 1192 9 derâ—ve 1223 3 hand 1224 18 Prophet 1226 29 therefore 1242 38 from 1252 1 sorer 1278 34 now 1286 5 they have made the best of c. 1302 24 God 1306 20 had The First TABLE of Scriptures Illustrated Explained or Reconciled in whole or in part with an Appendix of such as are Differently Read from the ordinary Translation GENESIS Ch. vers  Page 1. 2. THE Spirit of God moved upon the face of the Waters 643 3. 15. I will put enmity between thee and the Woman 1171  21. Unto Adam and his Wife did the Lord make coats of Skins 1327 4. 7. If thou dost not well sin lyes at the door 1085 1243 6. 3. My Spirit shall not always strive with Man 1291 10. 18. The Canaanites were dispersed 329  19. The borders of the Canaanites 328 14. 5. Chedorlaomer and the Kings smote c. 363 46. 27. Children that were born to Joseph c. 402 All the Souls were threescore and ten Compared and reconciled with Acts 7. 14. Threescore and fifteen 667 49. 17. Dan shall be a Serpent by the way c. 1249  22. Joseph is a fruiful Bough even by a Well 537 EXODUS Ch. vers  Page 1. 19. THE Midwives said unto Pharaoh the Hebrew Women are c. 1243 1244 4. 24. The Lord met Moses and sought to kill him 1066 8. 19. This is the finger of God 1244 17. 16. The Lord will have war with Amalech 291 â—0 5. Unto the fourth Generation 97 98 28. 30. Thou shalt put in the Breast Plate of Iudgment the Urim and Thummim 1067 32. 27. Put every Man his sword by his side and slay c. 1081 1315 â—4 14. The Lord whose
18. We look at things that are not seen 1284 5. 21. He hath made him sin for us 1243 GALATHIANS Ch. vers  Page 4. 6. ABBA Father what 354 EPHESIANS Ch. vers  Page 1 17. THE Spirit of Wisdom and Revelation in the knowledge of Christ. 1034 1047 2. 1. You hath he quickned who were dead in trespasses and sins 1057 1105 4. 9 Now that he ascended what is it but that he descended first into the lower parts of the Earth 1342  24. The new Man is created in righteousness and true holiness 1152  32. Be renewed in the Spirit of your mind 1286 5. 18 19. Be filled with the Spirit speaking to your selves in Psalms Hymns and Spiritual Songs 1160 PHILIPPIANS Ch. vers  Page 3. 19. WHOSE God is their belly 184 COLOSSIANS Ch. vers  Page 2. 13. YOU being dead in your sins and the uncircumcision of your flesh 1057 1 THESSALONIANS Ch. vers  Page 4. 13 14. I Would not have you ignorant concerning them that sleep that ye sorrow not as others without hope c. 1087 2 THESSALONIANS Ch. vers  Page 2. 2. AS that the day of Christ is at hand 626  3. The day of Christ shall not come except there come a falling away first 626  4. Concerning obedience to Magistrates 230 Text and Marg. 1 TIMOTHY Ch. vers  Page 3. 13. OFFICE of a Deacon 133 4. 1. In the later time interpreted of the end of the Jewish State 1074 1117  3. Forbidding to marry 695  8. Godliness hath the promise of this life and that which is to come reconciled with Heb. 11. 36 37. 1053 2 TIMOTHY Ch. vers  Page 3. 1. IN the later days not for the end of the World but of Ierusalem 1074 1117  9. Jannes and Jambres 404 HEBREWS Ch. vers  Page 2. 2. IF the word spoken by Angels 1129  12. I will declare thy Name unto my Brethren c. 1037  13. And again I will put my trust in him ibid. 8. 6. He is the Mediator of a better Covenant established upon better promises 1332  11. They shall teach no more every man his Brother saying know the Lord for all shall know me 1071 9. 19. Moses took blood with water 619 10. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more Sacrifice for sin 1095 1096 1146 11. 32. Gedeon Sampson Japhtha 1215  36 37. Concerning the sufferings of Gods people in this life reconciled with the 1 Tim. 4. 8. 1053  40. That they without us should not be made perfect 1089 12. 11. Chastening yeildeth the peaceable fruits of righteousness 1226 13. 20. Christ was raised from the dead by the blood of the Covenant 1257 JAMES Ch. vers  Page 5. 9. BEhold the Iudge standeth before the door 626  14. Let the Elders of the Church pray for him that is sick anointing him with Oyl 162 343  17. Elias for the space of three years and six months 408 409 1 PETER Ch. vers  Page 1. 2. ELect according to the foreknowledge of God for the elect of the Jews 1146 2. 10. Which in time past were not a people but are now the people of God ibid.  13. Submit your selves to every ordinance of God for the Lords sake c. 230 Text Marg. 3. 19. He went and preached unto the Spirits in prison 478 4. 7. The end of all things is at hand For the end of Ierusalem and the Jewish State 626 1074 1117  17. The time is come that judgment must begin at the House of God 241. Text Marg. 2 PETER Ch. vers  Page 2. 10. DEspise government speak evil of Dignities 230. Text Marg.  15. The way of Balaam the son of Boâ—â—r 1144 3. 3. There shall come in the last days For the days immediately foregoing the destruction of Ierusalem c. 1074 1117  10. The Heavens shall pass away with a great noise and the Elements shall melt with fervent heat 626  13. We look for new Heavens and a new Earth 626 16. In Pauls Epistles there are some things hard to be understood 1243 1246 1 JOHN Ch. vers  Page 2. 16. THE lust of the eyes 162  18. It is the last time For the end of the Jewish State 626 1047  27. The anointing which ye have received of him abideth in you and ye need not that any man teach you 1071 5. 16. There is a sin unto death I do not say that he shall pray for it 1093 1904 JUDE  Vers.  Page  8. DEspise dominion speak evil of dignities 230. Text Marg.   Filthy dreamers 1297  12. Feasts of Charity 774 c. REVELATION Ch. vers  Page 1. 7. HE cometh with clouds c. 626 3. 17 18. Because thou saiest I am rich c. and knowest not that thou art wretched c. 1136 6. 12 14. The Sun became black as sackeloth of hair c. And the Heavens departed as a scroll c. 626 7. 14. They have washed their Robes and made them white in the blood of the Lamb. 1076 11. 8. The Streets of the great City which Spiritually is called Sodom 1109 13. 2. The Dragon gave his Power and Seat and great authority unto the Beast 1108 1165  4. The Dragon which gave his Power unto the Beast 614 20. 3. Satan should deceive the Nations no more till the thousand years should be fulfilled 1056 1057 1233  5. This is the first Resurrection spoken of the calling of the Gentiles 1057 1105  7 8. When the thousand years are expired Satan shall be loosed out of his prison and shall go about to deceive the Nations Interpreted as fulfilled in the depth of Popery 1057   Gog an Enemy to true Religion 1247 22. 20. Behold I come quickly 626 An Appendix of some Places of Scripture differently Read from the ordinary Translation GENESIS Ch. vers  Page 1. 2. THE Spirit of God was carried upon the face of the waters 643  14. Let there be Light-fats or Light-vessels in the Firmament 1285 4. 1. Eve conceived and brought forth Cain and said I have possessed or obtained a Man the Lord. 792 DEUTERONOMY Ch. vers  Page 27. 4. IN Mount Gerizzim so read by the Samaritan Version 540 33. 2. From his right hand went the fire of a Law for them 1227 JOSHUA Ch. vers  Page 15. 61 62. DIfferently read by the Greek Interpreters 499 JUDGES Ch. vers  Page 4. 5. The Chaldee reads Deborah had white dust in the Kings Mountains 12 16. 3. He carried them to the top of a Mountainous place which is before Hebron 12 21. 19 c. The Daughters go over to the enemy 537 2 KINGS Ch. vers  Page 17. 18. THAT when my Master went c. 409 JOB Ch. vers  Page 19. 25. I Know that my Redeemer liveth and he
thou hast promised by the Prophets And in another place this is thrice recited t t t t t t Sotah cap. 9 hal 15. Whom have we whereon to relye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides our Father which is in Heaven u u u u u u Joma cap. 8. hal 9. Blessed are ye O Israelites who cleanseth you your Father who is in Heaven x x x x x x Hieros Maaseroth fol. 50. 3. Ye gave not to your Father who is in Heaven but to me the Priest II. But in what sense did the Jews call God their Father in Heaven when they were altogether ignorant of the Doctrine and mystery of Adoption besides that Adoption whereby God had adopted them for a peculiar people I answer for that very cause they were taught by God himself so to call him Exod IV. 22. Deut. XXXII 6 c. Nor was there any among them who not only might not do this but also who ought not to do it While the Heathen said to his Idol Thou art my Father Jer. II. 27. the Israelite was bound to say Our Father which art in Heaven Es. LXIII 16. LXIV 8. III. When Christ useth this manner of speech so very well known to the Nation does he not use it in a sense that was known to the Nation also Let them answer who would have the Lords Prayer to be prayed and said by none but by those who are indeed Believers and who have partook of true adoption In what sense was our Saviour when he spake these words understood of the Hearers They were throughly instructed from their Cradles to call God the Father in Heaven they neither hear Christ changing the Phrase nor curtailing any thing from the latitude of the known and used sense Therefore let them tell me Did not Peter John and the rest of the Apostles think that it was as lawful for all Christians to say to God Our Father which art in Heaven as it was lawful for all Jews They called God Father because he had called them into the profession of him because he took care of them and instructed them c. And what I beseech you hinders but all Christians obtaining the same priviledges may honour God with the same compellation There is nothing in the words of Christ that hinders and there is somewhat in the very phrase that permits it VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallowed be thy name Thy Kingdom come THIS obtained for an Axiom in the Jewish Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Bab. Beracoth fol. 40. 2. That prayer wherein there is not mention of the Kingdom of God is not a prayer Where these words are also added Abai saith like to this is that of Rabh to be reckoned that it is a tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not transgressed thy precepts nor have I forgot them they are the words of him that offereth the first fruits Deut. XXVI 13. I have not transgressed that is by not giving thanks And I have not forgot them that is I have not forgot to commemorate thy name and thy Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thy will be done as in Heaven c. z z z z z z Bab. Berac fol. 29. 2. What is the short prayer R. Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do thy will in Heaven and give quietness of spirit to them that fear thee beneath or in earth VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our daily bread THat is provide to morrows bread and give it us to day that we be not solicitous for to morrow as ver 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that which next follows not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantial from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The necessities of thy people Israel are many and their knowledge small so that they know not how to disclose their necessities let it be thy good pleasure to give to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufficeth for food c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver us from Evil. a a a a a a Berac f. 16. 2. RAbbi Judah was wont thus to pray let it be thy good pleasure to deliver us from impudent men and impudence from an evil man and from an evil chance from an evil affection from an evil companion from an evil neighbour from Satan the destroyer from a hard judgment and from a hard adversary c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For thine is the Kingdom c. I. In the publick Service in the Temple the commemoration of the Kingdom of God was the Respond instead of which the people answered Amen when the Priests ended their prayers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition is that they answered not Amen in the house of the Sanctuary What said they then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed by the Name of the Glory of his Kingdom for ever b b b b b b Hieros Berac fol. 13. 3. Hence in the Tract Joma where the Rubrick of the day of Expiation is after various prayers recited which on that day the High Priest makes is added And the people answered Blessed be the Name of the Glory of his Kingdom for ever and ever See the c c c c c c Bab. Joma fol. 39. 1. 41. 2. but chiefly fol. 66. 1. places of that Tract noted in the margent There a short prayer of the High Priest is mentioned in which he thus concludes Be ye clean before Jehovah and these words are added But the Priests and people standing in the Court when they heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name Jehovah pronounced out in its syllables adoring and falling prostrate upon their face they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever See also the Tract d d d d d d Bab. Taanith fol. 16. 2. Taanith where a reason is given of this doxology in the Gloss there II. This also they pronounced softly and in a gentle whisper while they were reciting the Phylacteries e e e e e e Bab. Pesachin fol. 56. 1. It is said of the men of Jericho that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They folded up the Schmah It is disputed what this means And R. Judah saith that they made some small pause after the reciting of this period Hear O Israel the Lord our God is one Lord but they said not Blessed be the Name of the Glory of his Kingdom for ever and ever But by what reason do we say so R. Simeon ben Levi explains the mystery who saith Our father Jacob called his sons and said Gather your selves together and I will declare unto you It was in his mind to reveal to them the end of days and the Holy Spirit departed from him he said therefore Perhaps there is something prophane in my bed
which God forbid as it was to Abraham from whom proceeded Ismael and to Isaac from whom proceeded Esau. His sons said unto him Hear Israel the Lord our God is one Lord as in thy heart there is but one so in our hearts there is but one At that time our father Jacob began and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever The Rabbins said What shall we do Shall we say this Doxology Our Master Moses said it not Shall we not say it Our Father Jacob said it Therefore it was appointed to say it softly c. You see how very publick the use of this Doxology was and how very private too Being a Response it was pronounced in the Temple by all with a loud voice being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice And you see how great an agreement it hath with the Conclusion of the Lords prayer For thine is the Kingdom c. III. As they answered Amen not at all in the publick prayers in the Temple so they seldom joyned it to the end of their private prayers In the Synagogue indeed the people answered Amen to the prayers made by the Minister and also at home when the Master of the family blessed or prayed but seldom or indeed never any one praying privately joyned this to the end of his prayers And now to apply those things which have been said to the matter under our hands consider the following things 1. That this prayer was twice delivered by our Saviour first in this Sermon in the Mount when he was not asked and afterwards when he was asked almost half a year after Luke XI 2. That this Conclusion is added in St. Matthew For thine is the Kingdom c. But in St. Luke it is not In St. Matthew is added moreover the word Amen but in St. Luke it is wanting Upon the whole matter therefore we infer I. That Christ in exhibiting this form of prayer followed a very usual rite and custom of the Nation II. That the Disciples also receiving this form delivered to them could not but receive it according to the manner and sense of the Nation usual in such cases since he introduced no exception at all from that general rule and custom III. That he scarcely could signifie his mind that this prayer should be universally and constantly used by any marks or signs more clear than those which be made use of For First He commanded all without any exception or distinction After this manner pray ye And When ye pray say Our Father c. Secondly As according to the ordinary custom of the Nation Forms of prayer delivered by the Masters to their Scholars were to be used and were used by them all indifferently and without distinction of persons so also He neither suggested any thing concerning this his prayer either besides the common custom or contrary to it Thirdly The Form it self carries along with it certain characters both of its publick and private and constant use It may certainly with good reason be asked why since Christ had delivered this prayer in such plain words in his Sermon upon the Mount this command moreover being added After this manner pray ye it was desired again that he would teach them to pray What had they forgotten that prayer that was given them there Were they ignorant that it was given them for a form of prayer and so to be used But this seems rather the cause why they desired a second time a form of prayer namely because they might reckon that first for a publick form of prayer since this might easily be evinced both by the addition of the Conclusion so like the publick Response in the Temple and especially by the addition of Amen used only in publick Assemblies therefore they beseech him again that he would teach them to pray privately and he repeats the same form but omits the Conclusion and Amen which savoured of publick use Therefore you have in the Conclusion a sign of the publick use by the agreement of it to the Response in the Temple and of the private by the agreement of it to the ejaculation in the Phylacterical prayers A sign of the publick use was in the addition of Amen a sign of the private use was in the absence of it a sign of both in the conformity of the whole to the custom of the Nation Christ taught his Disciples to pray as John had taught his Luke XI 1. John taught his as the Masters among the Jews had theirs by yeilding them a form to be used by all theirs daily verbatim and in terms VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They disfigure their faces THAT is they disguised their faces with ashes as he heretofore upon another cause 1 King XX. 38. f f f f f f Taanith c. 2 In the publick fasts every one took ashes and put upon his head g g g g g g Juchasin f. 59 They say of R. Joshua ben Ananiah that all the days of his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was black by reason of his fastings h h h h h h Bab. Sotah fol. 12. 1. Why is his name called Ashur 1 Chron. IV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because his face was black by fastings Here let that of Seneca come in i i i i i i Epist. 5. This is against nature to hate easie cleanliness and to affect nastiness VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But thou when thou fastest anoint thy head c. FOR those that fasted neither anointed themselves nor washed k k k k k k Joma cap. 8. hal 1. On the day of expiation it was forbidden to eat to drink to wash to anoint themselves to put on their Sandals to lye with their wives But the King and the Bride may wash their faces and a midwife may put on her Sandals See the l l l l l l Fol. 77. 2. Babylonian Gemara here See also the Babylonian Talmud in the Tract m m m m m m Fol. 12. 2. 8 132. Taanith concerning other fasts and the fasts of private men They were wont to anoint their bodies and heads upon a threefold reason I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For â—iner dress n n n n n n Hieros in Maasar Sheni fol. 53. 2. Schab fol. 12. 1 Anointing is permitted to be used on the Sabbath whether it be for ornament or not for ornament On the day of expiation both are forbidden On the ninth day of the month Ab and in the publick fasts anointing for dress is forbid anointing not for dress is allowed II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They anointed themselves often not for excess or bravery or delight but for the healing of some disease or for the health of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o