inimicis suis crediderunt qui persequebantur Aust. Ser. de Temp. 109. To omit the Jews fancy that the Israelitish women bare six at a birth and to omit questioning whether faetifer Nilus the drinking of the water of Nilus which as some say is good for generation did conduce to the increasing of Israel I can only look at God and his work which did thus multiply and sustain them in the furnace of affliction Si Deus nobiscum quis contra nos God had promised this increase to Jacob as he fled to Haran Gen. 28. in a dream from the top of Jacobs ladder And here he proves faithful who had promised CHAP. LIII Israels Camp according to the Chaldee Paraphrast his description Numb 2. THE Chaldee is precise about pitching Israels Camp I have not thought much to translate a whole Chapter out of him that the Reader may see at the least his Will if not his Truth Numb 11. 1. And the Lord spake to Moses and to Aaron saying 2. Every one of the children of Israel shall pitch by his Standard by the Ensigns whereto they are appointed by the Standards of their fathers shall they pitch over against the Tabernacle of the Congregation * * * Chald. Round Round round about 3. The Camp of Israel was twelve miles long and twelve miles broad and they that pitched Eastward toward the Sun-rising the Standard of the Camp of Judah four miles square and his Ensign was of three party colours like the three Pearls that were in the brestplate or rational the Rubies Topaz and Carbuncle and in it was deciphered and expressed the names of three Tribes Judah Issachar Zebulon and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise O Lord and let thine enemies be scattered and let them that hate thee flee before thee And in it was drawn the picture of a Lions whelp for the Prince of the children of Judah Nahshon the son of Aminadab 4. And his hoast and the number of them seventy four thousand and six hundred 5. And they that pitched next him the Tribe of Issachar and the Prince that was over the Army of the Tribe of the sons of Issachar Nethaneel the son of Tsuar 6. And his Army and the number of his Tribes fifty four thousand and four hundred 7. The Tribe of Zebulon and the Prince that was set over the Army of the Tribe of the sons of Zebulon Eliah the son of Hhelon 8. And the Army and their number of his Tribe fifty seven thousand and four hundred 9. All the number of the hoast of Judah were * * * The Chaâ—â— numbers 〈…〉 wise but it 〈…〉 misprinting therefore I take the Hebrew one hundred eighty six thousand and four hundred by their Armies they went first 10. The Standard of the hoast of Reuben shall pitch Southward by their Armies four miles square and his Ensign was of three party colours like the three stones in the brest-plate the Emeraud Saphire and Diamond and in it was deciphered and expressed the names of three Tribes Reuben Simeon Gad and in the middle was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel the Lord our God is one Lord. And in it was drawn the picture of a young Hart but there should have been drawn in it a Bullock but Moses the Prophet changed it because he would not put them in mind of their sin about the Calf And the Prince that was set over the hoast of the Tribe of Reuben was Elitzur the son of Shedeur 12. And his hoast and the number of his Tribe fifty nine thousand and three hundred The Chaldee misseth the 11. 12. verses 13. And the Tribe of Gad and the Prince that was set over the hoast of the Tribe of Gad Eliasaph the son of Devel 15. And his hoast and the number of his Tribe * * * The Chaldee cometh so short of the right number forty five thousand and six hundred 16. All the number of the hoast of Reuben one hundred fifty one thousand four hundred and fifty by their Armies they went second 17. Then went the Tabernacle of the Congregation and the hoast of the Levites in the Camps and their Camp was four mile square they went in the middle as they pitched so they went every one in his rank according to his Standard 18. The Standard of the Camp of Ephraim by their hoasts pitched Westward and their Camp was four mile square and his Ensign was of three party colours like the three stones in the brestplate a Turky an Achat and an Hamatite and in it was deciphered and expressed the names of three Tribes Ephraim Manasseh and Benjamin and in the middle was written c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the cloud of the Lord was upon them by day when they went out of the Camp and in it was drawn the picture of a Child And the Prince that was set over the Army of the Children of Ephraim was Elishama the son of Ammihud 19. And his hoast and the number of his Tribe forty thousand and five hundred 20. And next him the Tribe of Manasses and the Prince which was set over the hoast of the Tribe of the Children of Manasses Gamliel the son of Pedah tzur 21. And his hoast and their number of his Tribe thirty two thousand and two hundred 22. And the Tribe of Benjamin and the Prince that was set over the hoast of the Tribe of the Children of Benjamin Abidan the son of Gideoni 23. And his hoast and their number of his Tribe thirty five thousand and four hundred 24. All the number of the Camp of Ephraim one hundred eighty thousand and one hundred by their Armies and they went in the third place 25. The Standard of the Camp of Dan Northward and their Camp four miles square and his Ensign was of three party colours according to the three stones in the brestplate a Chrysolite Onyx and Jasper and in it were deciphered and expressed the names of three Tribes Dan Naphtali Asher and in the middest was written and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it rested he said return O Lord to the ten thousand of Israel and in it was drawn the figure of a Serpent or Arrow-snake and the Prince that was set over the hoast of the Children of Dan Ahiezer the son of Ammishaddai From thence to the end of the Chapter he goes on just with the Hebrew Text so that I will spare further labour about Translating only I must tell the Reader thus much that the Pearls he speaks of I have not punctually followed the Chaldee in rendring their names but have followed the Geneva Bible which was at that instant the only English Bible about me As also for perfect and future tense I find the Chaldee confused and for this I have been the less curious CHAP. LIV. Of Iob. ABOUT Israels being in Egypt Job lives in Arabia a heathen
Promise 408 Moses 58 Years of the Promise 409 Moses 59 their own dealing when their deliverance is deferred this deferring was Years of the Promise 410 Moses 60 for forty years and so when being upon the borders of Canaan they Years of the Promise 411 Moses 61 Years of the Promise 412 Moses 62 refused that good land their entrance into it is deferred forty years Years of the Promise 413 Moses 63 also Years of the Promise 414 Moses 64 Years of the Promise 415 Moses 65 Moses passeth through shepherdy and tribulation to the government Years of the Promise 416 Moses 66 and so doth David after him A figure of the great shepherd of the Years of the Promise 417 Moses 67 Years of the Promise 418 Moses 68 sheep c. Jether or in Arabick pronuntiation Jethro a son of Abraham Years of the Promise 419 Moses 69 but an alien to Abrahams God is happy in his son-in-law a son of Years of the Promise 420 Moses 70 Abraham and of Abrahams faith by him he is instructed and taught Years of the Promise 421 Moses 71 Years of the Promise 422 Moses 72 in the way and knowledge of the true God In Arabia where sojourned Years of the Promise 423 Moses 73 this first Prophet and Law-giver Moses there arose the false Prophet Years of the Promise 424 Moses 74 Years of the Promise 425 Moses 75 and deceiver Mahomet Moses is now exceedingly changed in Midian Years of the Promise 426 Moses 76 from his state and studies which he had whilst he was in Egypt there he Years of the Promise 427 Moses 77 Years of the Promise 428 Moses 78 was a high courtier here a poor shepherd there a student in Philosophy Years of the Promise 429 Moses 79 and Egyptian wisdom here a student of Divinity and of God himself In this Country and desert where he now liveth and retireth in so private a condition he must ere long do glorious things and before he die destroy Midian That Country had been first planted by Cush the son of Cham therefore Aaron and Miriam call Moses wife a Cushite Numb 12 1. and Zerah the Arabian is so called 2 Chron. 14. But Abraham by the conquest of Chedorlaomer and the other Kings with him had obtained that land for his own and thither he sent the concubines sons CHAP. III. IV. World 2513 Years of the Promise 430 Moses 80 MOses feeding his sheep and studying upon God hath a vision of Christ in a bush appearing in fire as he had done when he made the Promise Gen. 15. 17 18. He giveth Moses commission for Israels deliverance and the power of miracles for their sakes that believed not Moses himself fell under this predicament of unbelief and shifteth all he can to avoid the imployment as doubting and distrusting the issue and when he musts needs go upon it he dare not leave his wife and children behind him for fear he should never return to them again but taketh his wife with him though she were but newly delivered of a child and her infant with her though it were not so much as eight days old For this his distrust the Lord meets him by the way and seeks to kill him which danger Zipporah his wife misconceiving to have been because her infant was not circumcised it having by this time passed the eighth day she circumciseth it but Moses conscious of the proper cause recovereth his faith and in evidence of his faith calleth the child Eliazer in assurance of Gods help to him and so the danger departeth Moses and Aaron meet in the wilderness go together into Egypt assemble the elders of Israel relate their commission and are believed CHAP. V. MOses beginneth to execute his commission observe that he was with Israel in the wilderness forty years compleat that he was eighty years old when he began to deal with Pharaoh Exod. 7. 7. that he was a good while before he got Israel released and it teacheth how to date and lay the occurrences of his eightieth year CHAP. VI. GOD proclaimeth himself JEHOVAH The faithful one of his Promise he had revealed himself to Abraham Isaac and Jacob by the name of El-shaddai The God almighty and they relied upon his all-sufficiency being fully perswaded that what he had promised he was able to perform as Rom. 4. 21. And now he cometh to glorifie another attribute of his namely his truth and faithfulness in making good what he had promised Moses goeth about as if he would reckon the heads of all Israel but he only nameth three tribes and that not only because in the third namely in the tribe of Levi his story fixed upon Moses and Aaron the men that he looked after but also because he would only name the most scandalous of all the twelve Reuben the incestuous with his Fathers wife and Simeon and Levi the murderers of Shechem that he might shew their intire conversion and magnifie Gods mercy in their pardon and lay this in the very entry of the now building Church for a comfortable copy for penitents to look after as the four women are mentioned in the beginning of the Gospel in Mat. 1. for such another purpose CHAP. VII VIII IX X. to Ver. 21. MOses beginneth to work miracles and to bring plagues upon Egypt his rod is turned into a Crocodile the waters in which the childrens blood had been shed is turned into blood Their great deity Nilus is plagued first The plague of Frogs they go up even over all the land and raven upon the very bodies of men As Moses brought real Frogs upon Egypt so the Inchanters bring magical Frogs upon Goshen The plague of lice at which the Magicians are at a non-plus and blaspheme horridly against Jehovah when they say This is the finger of God but not of Jehovah The plague of noysom beasts Flies Wasps Snaks c. Now God separateth betwixt Israel and Egypt betwixt whom there had been no difference in the preceding plagues The plague of Murrain upon Beasts Boils upon Men and Hail upon the Land and Locusts CHAP. XII to Ver. 21. THE beginning of the year is changed the Passover is instituted and commanded although the story of its institution be set after the plague of darkness yet was it commanded before the plague of Darkness came and it may be before the plague of Hail or Locusts came for assoon as ever the Darkness is over and any Egyptian can stir Pharaoh sendeth for Moses Chap. 10. 24. and after some smart speeches betwixt them Moses telleth him of the Slaughter of the first-born that it should be the very next night Chap. 11. 4 8. so that the Darkness did but end on the very morning of Passover day and it had been upon the Egyptians the eleventh twelfth and thirteenth days of the month and the Passover was on the fourteenth Now the command for the Passover was given to Moses before the tenth day of the month at least Chap. 12. 3. if not on
four speak the same story of Christs miraculous feeding many thousands in a Desert Mark and Matthew do plainly link this story to the preceding as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section and the first of this Johns Disciples with the tidings of their Masters death and Jesus Disciples from their Preaching abroad came in to Jesus much about the same time and it may be Johns Disciples clave to him and depart no more from him Upon the tidings Jesus withdraws into a desart place over the Sea of Galilee Joh. 6. 1. not over to the other side beyond Jordan but he coasted by Sea from one place to another on the same shore namely from Capernaum to the Desart of Bethsaida for it is said the people followed him afoot and came up to him and when his Disciples return by Sea again they are said to go over to Bethsaida Mark 6. 45. and from thence over to Capernaum John 6. 17. coasting still upon the same side John in this story hath mention of the Passover neer at hand vers 4. because he only of all the four hath undertaken to give account of all the Passovers betwixt Christs Baptism and his death for the better reckoning The third PASSOVER since Christs Baptism of the time of his publick Ministry It may be the coming on of the Passover had brought all the Apostles in to attend their Master thither They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time When Christ intends to feed the multitude he propounds to Philip among all the Disciples Where shall we buy bread for this was in the Desert of Bethsaida which was Philips City John 1. 44. SECTION XLVIII JOHN Chap. VI. from Ver. 22. to the end of the Chapter Jesus teacheth in Capernaum Synagogue concerning eating his flesh c. THe first words in the Section The day following asserts the order Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida remained upon that ground all night expecting Jesus to come again among them who was departed away from them but as they saw not with his Disciples therefore they the next morning follow him to Capernaum and there find him It was Synagogue day there namely either the second or fifth day of the week and in the Synagogue Christ speaketh of eating his flesh and drinking his blood which seemeth a Doctrine so monstrous to many that divers that had followed him do now depart from him What would these people have They had been fed miraculously yesterday and yet to day they say to him What sign shewest thou that we may see and believe ver 30. Our fathers did eat manna in the desert c. ver 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness and to that the words of Christ refer ver 26. Ye seek me not because ye saw the miracles but because ye ate of the loaves It is said When they had seen the miracle that Jesus did they said This is of a truth the Prophet that should come into the world and they went about to make him King ver 14 15. They thought they saw in this miracle the sign of the Messias they looked for who should feed his people miraculously as Moses had done and therefore when they now require a sign to be still shewed in that nature Christ tells them they must expect no other food to be provided for them by him then his own flesh and blood which sounds so coldly in some of their ears that they will follow him no more SECTION XLIX JOHN Chap. VII Ver. 1. After these things Jesus walked in Galilee for he would not walke in Jury because the Jews sought to kill him BEtween the time of this Section and that preceding we are to imagine the Passover to have passed of which there is mention John 6 4. So that after this passage in Capernaum Synagogue Christ goeth up to the Passover at Jerusalem and there the Jews that is the Sanhedrin sought to kill him At the passover the last year they convented him before them to answer for his violation of the Sabbath in healing the man at Bethesda John 5. and he plainly affirms and proves himself to be the Messias and he comes off with safety but after what manner is not expressed But now the increase of his Disciples the spreading of his frame and Doctrine by the preaching of the twelve and it may be the example of the murdering of the Baptist had so stirred them up to seek his life that he perceiving it gets away from Jerusalem into Galilee and will not yet come into Judea again SECTION L. MARK Chap. VII all the Chapter And Chap. VIII from begin to Ver. 22. MATTH Chap. XV. all the Chap. And Ch. XVI from the begin to V. 13. Scribes and Pharisees impious traditions The Woman of Canaans Daughter healed A man Dumb and Deaf healed Four thousand fed miraculously Pharisees require a sign c. Leaven of Pharisees c. THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. 49. is of so plain subsequence and order that no more needeth to be said of this or them Certain Scribes and Pharisees that were sent purposely from Jerusalem as may be conjectured because the Sanhedrin there sought to destroy Jesus seeking to intrap and oppose him and to make a party against him quarrel his Disciples for not washing before meat Their preciseness about this matter may bee seen in Talmudick Treatise Jadaim and in Maymony in his Tract Mikvaoth and occursorily almost in every place in the Jewish Writers where they have occasion to speak of their meales and of their manner of eating 1. Washing of the hands or dipping of them is if the institution of the Scribes they are the words of Maymony in Mikvaoth per. 11. 2. Hillel and Shammai decreed about washing the hands But R. Jose the son of R. Ben saith The tradition about it had come to their hands but they had forgot it These therefore decreed but according to the mind of those that had gon before them Talm. Jerus in Schabb. fol. 3. col 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eating of their common meat in cleanness is very much spoken of in their Writings and most highly extolled Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this that He eats his common meals in cleanness and the Gemarists in the place of the Jerusalem Talmud last cited have this saying Whosoever hath his dwelling in the Land of Israel and eats his common meals in cleanness and speaks the Holy tongue and saies over his Phylacteries morning and evening that man may be consident that he shall obtain the life of the world to come And again in
to express that but not any fixed time The Jews themselves have learned to make the same construction of it when they say Adrianus besieged Bitter three years and an half Jerus Taanith fol. 68. col 4. And this also that comfort might stand up against misery was the time of our Saviours Ministry when he restored decaied and ruined Religion in so happy a manner Dan. 9. 27. And this the Jews also have observed in that saying we have mentioned before The divine glory shall stand upon mount Olivet three years and an half and shall preach c. So that according to this interpretation of the numbers the things they are applied unto are facil The Gentiles shall tread the Lords Courts fourty two months and the two Witnesses shall Prophesie a thousand two hundred and sixty days clothed in sackcloth Meaning that the Gentiles shall worship God and attend upon him in a Gospel Ministry and for that allusion is made to the space of time that Christ administred the Gospel but this ministring and attending shall not be without persecution and trouble and for intimation of that allusion is made to the bitter times of Antiochus Two witnesses is a phrase taken from the Law In the mouth of two or of three witnesses every word shall stand and it means all that should bear witness to the truth in the times spoken of But more especially the Ministry which is charactered by the picture of Moses and Elias the two great Reformers in their several times the former the first Minister of the Jews the later of the Gentiles These are two Olive trees See Zech. 4. 3. Rom. 11. 17 24. and two Candlesticks See Chap. 1. 20. gracious in themselves and having light and holding it out to others They must finish and accomplish their work that they had to do and then be overcome by Antichrist and slain Their case is clearly paralleled with Christ their Masters by comparing it with which it is best understood He preached three years and six months in trouble and sorrow so they in sackcloth He having finished his Ministry was slain so they He revived and ascended so they likewise Now this that especially states the case and the counting of the progress of proceedings intended here is this That as Christ laid the foundation of the Gospel and when he having finished his Ministry was slain risen and ascended the Gospel was not extinct with him but increased more and more by the Ministry that followed after So seems this that alludes thereunto to be understood As that the two Witnesses should mean the first Ministry and bearing witness to the truth at the first breaking of it out of Popery which was followed with horrid persecutions and multitudes of Martyrdoms but these first Witnesses having so done their Testimony and vast numbers of them having sealed it with their blood and being gone to Heaven yet the Gospel increased and shook down a part of Rome even at these first beginnings Their dead bodies must be cast in the streets of the great City where our Lord was crucified The term The great City resolves that Rome is meant if there were no other evidence which see explained Chap. 17. 18. And by her power and sentence our Lord was crucisied and for a quarrel of hers being accused and condemned by Pilate as a Traytor to the Roman power for saying he was a King This is the rather mentioned now there is speech of Romes last bloodiness against Christs Witnesses that it might be shewed that it persevered the same to his that it had been to him and that to the last and that these Witnesses drunk but of the same cup that their Master had drunk before them She is called spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak Sodom and Egypt Sodom for filthiness and Egypt for Idolatry and mercilesness Never did place under Heaven wallow in fleshly filthiness and particularly in the Sodomitick bestiality as Rome did about those times that John wrote and how little it hath been mended under the Papacy there are Records plain enough that speak to her shame He that reads Marâ—ial and Juvenal to name no more may stand and wonder that men should become such beasts and it had been better that those Books had been for ever smothered in obscurity then that they should have come to light were it not only for this that they and others of the like stamp do give that place her due character and help us the better to understand her description It is observable what Paul saith Rom. â—1 21 22 23 24. that because the Heathen had brutish conceptions concerning God abasing him he gave them over to brutish abasing their own bodies by bestiality or indeed by what was above bestial And so he shews plainly that Gods giving up men to such filthiness especially Sodomy was a direct plague for their Idolatrous conceptions of God and their Idolatry And to this purpose it may be observed that when the Holy Ghost hath given the story of the worlds becoming Heathenish at Babel for and by Idolatry Gen. 11. he is not long before he brings in mention of this sin among the Heathen and fearful vengeance upon it Gen. 19. Apply this matter to the case of Rome and it may be of good information The casting their dead bodies in the streets speaks the higher spite and detestation against them and in this particular they are described different from their Master And as they had prophesied three years and an half so they lay unburied three days and an half till there was no apparent possibility of their recovery But they revive and go to Heaven and a tenth part of the City falls by an Earthquake and seven thousand perish but the rest of that part of the City that fell who perished not gave glory to God Nine parts of the City left standing still whose ruine is working still from henceforward by the Gospel that these Witnesses had set on foot which brings in the Kingdoms to become the Kingdoms of Christ c. REVEL CHAP. XII AS Daniel Chap. 2. giveth a general view of the times from his own days to the coming of Christ in the mention of the four Monarchies in the four parts of Nebuchadnezzers Visionary Image which should run their date and decay and come to nothing before his coming and then in Chap. 7. handles the very same thing again in another kind of scheme and something plainer And then in Chap. 8. 10. 11. 12. doth explain at large and more particularly some of the most material things that he had touched in those generals So doth our Apocalyptick here and forward He hath hitherto given a general survey of the times from his own days to the end and now he goes over some of the chief heads again with explanation And first he begins with the birth of Christ and the Christian Church and the machination of the Devil to destroy both The Church
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
〈◊〉 〈◊〉 in this speech of the Baptist must needs have a distinct and different sense because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them doth shew that the one is made the reason of the other He was before me in place and preheminence because he was before me in time and being Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to refer to the time past and which hath occasioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some to be understood concerning priority of time is to be construed in such a construction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Matth. 21. 42. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 11. words not of the present tense and yet necessarily to be rendred in the present time I become the head of the corner Ver. 16. And of his fulness have all we received and grace for grace I. These are the words of the Evangelist and not of the Baptist and so they are held to be by Cyrill Chrysostom Chemnitius and some others though there be that hold that they are the Baptists words and some that think no matter whether's words they be taken to be either the one or the other They appear to be spoken by the Evangelist 1. By their agreement with his words in ver 14. for there he speaketh of Christs being full of grace and truth and here of their enjoying of his fulness 2. By the agreement of the next following verse which no question proceeded from the same speaker with the 14 verse also 3. By the agreement of vers 18. which as doubtless proceeded from the same speaker likewise with the same words of the same Evangelist 1 Joh. 4. 12. 4. Those that the Baptist was speaking to in the verse preceding were as yet altogether ignorant of Christ and unacquainted with his appearing and therefore it was most improper for John to say of himself and of them together All we have received when they had yet received little or nothing at all 5. The very sense of the words will demonstrate them to be the speech of the Evangelist and not of the Baptist as will appear in taking them up II. The verse consisteth of two several and distinct clauses and the word and in the middle of it though it be a conjunctive particle yet plainly forceth this distinction for though it is not to be denied that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture that is the word and very oft bringing on a latter clause which speaketh but the very same thing though in plainer terms with the former and in explanation of it yet is this here unlikely to be such a one though held by divers so to be for I suppose it will be very hard to match or parallel this verse in all the Scripture with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of such a tenour The verse therefore being thus two distinct and several clauses it is inevitably and necessarily to be construed in such a kind of syntax and construction Of his fulness we have received somewhat and we have also received grace for grace And this was well observed by Austine long ago He saith not saith he of his fulness we have received grace for grace but of his fulness we have all received and grace for grace so that he would have us to understand that we have received somewhat of his fulness and grace over and above III. Although it be most true that all the Saints of God have received all their graces of the fulness of Christ for so Chrysostom and Cyrill understand and interpret the word â—e and though it be as true that the holy Patriarchs and Prophets that were before John received all their gifts and endowments from the same fulness for so some others interpret that word we as if John should mean them and joyn himself with them when he saith We have all received yet it seemeth that the meaning and intention of the Evangelist in this place is neither the one nor the other but that by the word we in this place he understandeth himself only and his fellow Disciples For 1. he had used the word in that sense vers 14. he dwelt among us and we saw his glory where the words us and we do necessarily signifie the Apostles or Disciples only as was shewed there and how can the same word we be taken in this verse which is but two verses off any way so properly as in the same sense as it was there 2. The Evangelist is in this place shewing how Christ was declared and published by his Ministers as well as he shewed himself in his own person And as John the Baptist was the first so we the Apostles and Disciples were next appointed to be Preachers and proclaimers of him as we shall see by the scope of these verses that lye together by and by IV. Now that the Apostles received exceeding much from or of Christs fulness there needeth no proving to those that have read the Gospel They received of that exceeding much favour exceeding much sanctification exceeding much knowledge exceeding much miraculous power exceeding much of the Spirit and over and beside all this they received grace for grace V. This latter clause hath almost as many several interpretations given of it as there be words in the whole verse I shall not spare to present the Reader with the variety because I will not deny him his choice Austine in the place lately alledged paraphraseth it thus We received of his fulness first grace and then again we received grace for grace What grace received we first Faith walking in faith we walk in grace What meaneth grace for grace By faith we * * * * * * Promeremur obtain God justification and life eternal Phâ—l 3. 6. Rom. 1. 17. 2 Cor. 3. 11. Rom. 8. 4 c. Chrysostome in Homil. 14. on John gives it thus Grace for grace which for which The New for the Old for as there is a righteousness and a righteousness a faith and a faith adoption and adoption a glory and a glory a law and a law a worship and a worship a covenant and a covenant a sanctifying and a sanctifying a baptism and a baptism sacrifice and sacrifice temple and temple circumcision and circumcision so is there a grace and a grace but they as types these as the truth And much in the same tract goeth Cyrill lib. 2. on John cap. 21. comparing the Evangelical grace given by Christ with the legal grace under Moses and of the same judgment is Beza Tolet on this place glosseth it thus Grace is given to us because of the grace that is in Christ and we are made acceptable to God because of him or as Camerarius that embraceth the same sense doth express it We have received the favour towards us because of the favour of God towards the Son Maldonat saith Grace for grace is that some have received one
grace some another De Dieu taketh it one grace because of another the latter because of the former the first grace is the cause of the second and the second of a third and so on Some take for one grace upon another or graces multiplied Others for grace in us agreeable to the grace in Christ the like in kind though not in degree And for conclusion there is that supposeth that grace for grace meaneth only grace freely bestowed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth only interpret the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratis All which interpretations are Indeed true in regard of the matter contained in them yet whether they are pregnant expositions of this place the scope of the place and the intention of the Evangelist in it may give occasion to doubt and scruple For the Evangelist is apparently hitherto and here speaking of manifold declarations that were of Christ or of the several ways and means by which he was revealed as hath been observed and therefore it is the surest way to interpret these words suitable to that scope and intention And accordingly I cannot but apprehend and render these words so as that the word grace in the first place should signifie the grace of Apostleship and grace in the latter place mean grace in the hearts of the hearers and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for should denote the final cause which construction being taken up in this paraphrase will more easily be understood And of his fulness all we his Disciples have received exceeding full and eminent gifts and withal we have received the grace of Apostleship for the doctrine of the free grace of God and for the propagating of grace in the hearts of others And as the scope of the Evangelist draweth the verse unto such a sense so doth the force and vertue of the language justifie it For first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime in Scripture applied to such a construction as we put upon it in the first part of the clause as Rom. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have received grace the very word used here and Apostleship which Beza well glosseth Gratiam Apostolatum id est gratiam Apostolatus that is the grace of Apostleship Beneficium eximiae plane liberalitatis quod alibi vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 14. 2 Tim. 1. 6. And in the same sense the Apostle speaking 1 Cor. 15. 9. I am the least of the Apostles which am not worthy to be called an Apostle he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But by the grace of God I am what I am and his grace on me was not in vain c. Secondly The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes and very properly denote the end and intention of a thing and hath regard to the final cause as 1 Cor. 11. 15. Hair is given to a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be a covering Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the joy that lay before him Matth. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A redemption in behalf of many c. And so among prophane Authors it is not seldom used in the sense of Gratia or for the sake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus gratia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non nullius gratia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus doctrinae gratia c. And so may it very fitly be interpreted in this place we received grace because of or for the sake of grace or in behalf of grace that is that it may be advanced in the thoughts and propagated and wrought in the hearts of others Ver. 17. For the Law was given by Moses c. He had in the verses preceding treated concerning the declaration of Christ before his coming and after it both in the Law and under the Gospel And in the three last verses before he had handled this latter head viz. how he was declared in the Gospel after his coming 1. In his own person and converse vers 14. The Word became flesh and dwelt in us full of grace and truth and we saw his glory c. 2. In the Ministery of John the Baptist ver 15. John bare witness of him and cried saying c. 3. In the Ministery of the Apostles ver 16. Of his fulness we have all received c. And now he cometh to weigh the tenor of the Law and of the Gospel in both which Christ was thus declared and to compare them together and the two persons that were the chief Ministers in the exhibition of them Christ and Moses the two persons in regard of their Ministery of the doctrine of salvation and the two things in regard of their tenor clearness and exhibition of that doctrine The word For in the beginning of the verse joyneth this verse and that that went before together and it pieceth either to the whole verse to make up this sense We received the grace of Apostleship for the preaching of the Gospel as Moses did the Law or rather to the last word grace to the result of this sense we received Apostleship for the propagation and advancement of grace whereas Moses gave the Law for the advancement of works for so the opposition that is in this verse doth hold it out as may be observed §. But grace and truth came by Jesus Christ. These two words grace and truth stand here in Antithesis or opposition to the moral and ceremonial Law which was given by Moses For though Christ was the giver of the Law as well as of the Gospel and though the giving of the Law was a work of grace and the doctrine of the Law a work of truth yet if the tenor of the Law and the Gospel be compared together they will be found to differ mainly in these particulars though there be a grace and truth to be found in either of them First The Law indeed held out the doctrine of Salvation and taught of good things to come but it was so darkly and obscurely and in such vailed types and shadows that it was rather groped after than seen and therefore those things are called darkness at the fifth verse of this Chapter and the Jews that lived under them yea and gained salvation from the knowledge of them yet are said to be not perfect without us Heb. 11. 40. that is imperfect in the knowledge of the doctrine of Salvation till the Gospel brought us Gentiles in But the Gospel revealed Christ and the way of salvation so clearly and in so evident and plain a manner that all those types shadows predictions and representations received their equity accomplishment and fulfilling and it shewed apparently what was the substance and intention of them so that what the Law held out in figures the Gospel did in truth Secondly Although the Law were in the spirit and marrow of it a Doctrine of Faith yet in the letter and outward administration of it it was
but a messenger of Death 2 Cor. 3. 7. challenging exact performance which no man could yield and denouncing a curse upon him that performed it not and so concluded all men under sin and a curse but the Gospel cometh and preacheth to another tune and to a more comfortable tenor promising remission to the penitent though they had not performed what the Law required and assuring salvation to the believer though he had no works nor righteousness of his own to own and thus it speaketh grace and pardon whereas the other did a curse and condemnation And therefore is it divinely thus opposed by the Evangelist betwixt the Law and the Gospel in these two particulars according to the two parts of the Law Moral and Ceremonial and according to the two main Doctrines of the Gospel Repentance and Believing For the Moral called for obedience and challenged them under condemnation that obeyed it not but grace and pardon came by Christ and was offered in the Gospel to those that should repent for their not obeying The Ceremonial Law preached Christ under obscure representations and difficult to grope him through but the truth of what those obscurities involved and what those representations figured came by Christ and the Gospel holds it out and calls for faith in him that hath accomplished them And thus is grace and truth said to come by Jesus Christ and these to be the tenor of the Gospel in opposition to the Law not as grace opposeth ungraciousness but as it opposeth condemning nor as truth opposeth falshood but as it opposeth shadows Vers. 18. No man hath seen God at any time This is spoken from Exod. 33. about Moses his desiring to see the Lord. The oregoing verse made a difference between Moses and Christ which this verse pursueth Moses desired to see God but could not see him Exod. 33. 20. for no man hath seen God or can see him and live but Christ hath been in his bosom hath seen him and revealed him Moses beggeth to know the way of God and God promiseth him the company of his presence vers 13 14. He beggeth again to see his glory and God answereth him that he will shew him his goodness vers 18 19. and more of God he saw not and so much of God hath none seen besides him but only the begotten Son which is in the bosom of the Father The story of Moses is divinely alluded to in this place for as concerning the presence of God the Evangelist saith he dwelt among us As concerning his glory he saith that they beheld it and as concerning his goodness he concludeth he was full of grace and truth vers 14. And though no man hath seen God at any time yet Christ imaged him forth among his Disciples with a glory agreeing to the only begotten Son of God and he hath declared him plainly in the doctrine of the Gospel a doctrine full of grace and truth §. He hath declared him It is apparent by this clause that the Evangelists main intention hereabout is to speak of the doctrine and declaration of God Christ and the Gospel and the publication of all unto the world He speaks of Johns publishing of this ver 15. and of Johns publishing of this again v. 19. and of Moses publishing of this in his kind ver 17. and of Christs doing it in his kind ver 18. and therefore certainly it cannot but be unconsonant to the scope of the place and to the purpose of the Penman to interpret the 16 verse clean to another tune about receiving grace of remission and sanctification and this is that that hath mainly induced me to interpret it as I have done because I see it plainly that the Evangelist applies himself in the whole context to treat concerning the witnesses and the publication and declaration of Christ and the Gospel Vers. 19. The Iews sent Priests and Levites The Baptism and Ministery of John was of so strange a tenor as was observed before viz. that whereas the Law preached for works he should call for repentance and whereas Baptism had been used hitherto for admission of heathens to the Religion of the Jews he should now use it to admit the Jews to a new Religion it is no wonder if that Court who were to take notice and cognizance of matters of this nature were very inquisitive and scrutinous after the business to know Johns authority and his intention It is rather to be wondred at that they had let him alone all this while and never had him in examination yet John had now followed this course and calling about eight months together and six of these eight had he spent in Judea in their own country and yet for ought we read they had never quarrelled with him till this very time now what the cause of their long-forbearing should be is hardly worthy the inquiring after only this we cannot but acknowledge a chief reason of it namely God so dispensing and disposing that his Ministery might run interrupted or without any let till Christ should begin to shew himself in his Ministery which the very next day after this dispute he did And so the Gospel might have no stop in this beginning of it but while Christ preached not John should preach without trouble and when John began to be troubled Christ should then be ready to preach The scrutiny and judging of a Prophet belonged only to the Sanhedrin or great Council at Jerusalem and so is the Talmudick tradition in the Treatise Sanhedrin Perek 1. They judge not a Tribe nor a false Prophet nor the High Priest but in the judicatory of Seventy and one and to this law and practise of theirs those words of Christ relate in Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem because a Prophet could not be judged upon life and death in any place but there This Court and Councel sent these messengers to John to make enquiry after him and after his authority and so is the word the Jews to be understood in this verse for the representative body of the Jews in the great Judicatory And they send Priests and Levites to examine him as men of the greatest knowledge and learning in the Law and men of the likeliest abilities to try him and to dispute and discourse with him according to that in Mal. 2. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth Vers. 20. But confessed I am not the Christ. We do not perceive by the Text that this question whether he were the Christ or no was proposed to him at all yet he giveth satisfaction to this first partly because the time of Christs appearing was now generally thought by the Nation to be at hand Luke 2. 26 38. 19. 11. 24. 31. Joh. 4. 25. c. and partly because the eminency of John had made the people look upon him with some questioning whether he were not the Christ Luke
Thirdly To the Holy Ghost compare Esay 6. 8 9 10. with Act. 28. 25 26. For he is the Spirit of Truth and giver of being to the promise The name Jehovah and the significancy of it to the utmost did the holy Fathers know before Moses But they saw not experience of the last signification named namely the faithfulness of God in his promise made to Abraham concerning his delivery of his seed from bondage and bringing them into a Land flowing with milk and honey God gave them the promise by the name of El Shaddai God Omnipotent and they relied upon his omnipotency because he that promised was able to perform but they beheld it afar of and tasted not of my performance of it but now will I shew my self Jehovah faithful to bring to pass and accomplish what I promised SECTION XI Putiel Exod. 6. 25. MANY and the most of them far fetcht notations are given upon this name and when all is said of it that can be said the last resolution lieth but in a conjecture and then may we guess as well as others Eliezer married his wife in Egypt and of the Egyptian Idiom doth this name of her Father seem as probably to sound as of any other Now among the Egyptian names or titles these two things may be observed First That among them Gentry Nobility and Royalty seem to have been denoted and distinguished by these increasing Syllables Phar Phara and Phara-oh The Gentry by Phar as Poti-phar a Captain Gen. 41. 45. The Nobility by Phara as Poti-phara a Prince Gen. 41. 45. And Majesty by Phara-oh the common name of all their Kings There was another title of dignity given to the Governour of the Jews in Alexandria in that Land in after times namely Alabarcha as is to be seen in Josephus which though he and others would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt yet since we are yet to seâ—k for the latter part of the word it may as probably be conceived to be compounded of the Article All so common in the Arabick tongue and Abrech which hath relation to dignity and honour Exod. 41. 43. Secondly The Egyptians delighted to affix or joyn to their names and titles the word Poti or Puti whether in memorial of their Uncle Put Gen. 10. 6. or in reverence of some Diety of that name or for what else is not so easily resolved as it may be conceived they did the thing by the names forecited Potiphar and Potiphara and of the same nature seemeth to be Putiel the word that is now in hand This Putiel therefore may seem to have been some convert Egyptian imagine him to have been of the posterity of Puti-phera among whom Joseph had sowed the seeds of true Religion who changing his Idolatry and irreligiousness for the worship of the true God did also change the latter part of his name Phera into the name of that God which he now professed and instead of Puti-phera to be called Puti-el The best resolution as was said before that can be given in this point can be but conjectures and in a matter of this nature it is as excusable if we err as difficult to hit a right SECTION XII Of Moses words Glory over me Exod. 8. 9. THE Plagues of Egypt began answerable to their sins the waters wherein the childrens blood had been shed and they poor souls sprawled for life are now turned into blood and sprawle with Frogs The former Plague of blood was not so smart as the other of Frogs for by digging they found fresh water and so had that remedy against that Plague But they had none against the Frogs for they came into every place and seised upon all the victuals that lay in their way and devoured them nay they spared not to raven upon men themselves Therefore the Psalmist saith Frogs destroyed them Yet for all this doth Pharaoh make but a mock at Jehovah in all this his doing and scornfully and in derision bids Moses and Aaron try what Jehovah could do for the removing of them To whom Moses answers Glory over me mock me hardly with my Jehovah yet appoint when I shall pray and I will pray that thou mayest know that there is none like my Jehovah And Pharaoh appoints him the next day for his prayer which he would never have put off so long had he in earnest thought that Jehovah could have removed them upon Moses prayer SECTION XIII The Plague of Lice The speech of the Sorcerers This is the finger of God Exod. 8. 19. not a confession of the Lord but an hideous and horrid blasphemy AT the Plague of Lice the Sorcerers are put to a non-plus and in the least creature can do nothing for besides that it was the will of God to bring their devices to nought and to shew himself maximum in minimis if they should have imitated this miracle they must have done two things first they must have produced dust and then of the dust Lice for the Text saith That all the dust of the Land became Lice throughout all the Land of Egypt vers 17. Neither of which they can do and therefore say This is the finger of God For the understanding of these their words observe these things First That in the two foregoing Plagues of blood and Frogs Moses gave warning of them before they came but of this he did not Secondly That the Lice were also in the land where Israel dwelt as well as in other parts of Egypt for there is no severing betwixt Goshen and Egypt mentioned till the next Plagues of Flies In that day I will sever the Land of Goshen in which my people dwell And I will put a division between my people and thy people vers 22 23. whereas none had been put before For when Moses turned the waters of Egypt into blood the Sorcerers did so also with their inchantments and turned the waters of Goshen into blood likewise Here Pharaoh thinketh his Sorcerers have matched the Jehovah that Moses so talked of and that they could do as much against his people as he could do against theirs And so when Moses from Jehovah brought Frogs upon Egypt the Magitians also by their inchantments bring Frogs likewise upon Goshen and still they think their God is hard enough for Israels Jehovah Thus is blood and Frogs through all the Land of Goshen but neither were these real Blood or Frogs nor was this any punishment at all upon Israel for it was not from the Lord but only vain delusions permitted by the Lord that at last he might catch the crafty in their own net But when the Plague of Lice cometh it cometh also upon Goshen from the Lord himself and this is a Plague indeed upon his own people laid upon them by him as well as upon Egypt For Israel that had partaken in so many of Egypts sins must also think to partake in some of her punishments For this it is why the man of God in
man who shall make an Idol or molten Image and both the one and the other answered Amen And so of the rest And at last Turning their faces to Gerizim they began with the blessing Blessed is the man who shall continue in all the words of the Law and the Answer on both sides is Amen Turning their faces to Ebal they pronounce the curse Cursed is every one that shall not continue in all the words of the Law and the answer from both sides is Amen c. In like manner Christ here having begun with blessings Blessed Blessed thundereth out curses Wo Wo Luke VI. 24 25 26. That which many do Comment concerning the octonary number of Beatitudes hath too much curiosity and little benefit It hath that which is like it among the Jews For thus they write b b b b b b Midr. Tillin upon Psal. 1. R. Sol. upon Esa. V. There is a Tradition from the School of R. Esaiah ben Korcha that twenty blessings are pronounced in the book of the Psalms and in like manner twenty Woes in the book of Esaiah But I say saith Rabbi that there are two and twenty blessings according to the number of the two and twenty letters c c c c c c Baal Tâ—rin upon Gen. XII Abraham was blessed with seven blessings d d d d d d Targ. upon Ruth III. These six are blessed every one with six blessings David Daniel and his three companions and King Messias VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the pure in heart HArken O Pharisee all whose praise lies in outward cleanness How foolish is this boasting of a Jew e e e e e e Bab. Schaâ— fol. 13. 1. Come and see saith R. Simeon ben Eleazar how far the purity of Israel extends it self when it is not only appointed that a clean man eat not with an unclean woman but that an unclean man eat not with an unclean man that a Pharisee that hath the Gonorrhea eat not with a comon person that hath the Gonorrhea VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the Peacemakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Peah cap. 1. hal 1. Making peace between neighbours is numbred among those things which bring forth good fruit in this life and benefit in the life to come VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Think not that I am come to destroy the Law c. I. IT was the opinion of the Nation concerning the Messias that he would bring in a new Law but not at all to the prejudice or damage of Moses and the Prophets But that he would advance the Mosaic Law to the very highest pitch and would fulfil those things that were foretold by the Prophets and that according to the Letter even to the greatest pomp II. The Scribes and Pharisees therefore snatch an occasion of cavilling against Christ and readily objected that he was not the true Messias because he abolished the Doctrines of the Traditions which they obtruded upon the people for Moses and the Prophets III. He meets with this prejudice here and so onwards by many arguments as namely 1. That he abolished not the Law when he abolished Traditions for therefore he came that he might fulfil the Law 2. That he asserts that not one Jota should perish from the Law 3. That he brought in an observation of the Law much more pure and excellent than the Pharisaical observation of it was which he confirms even to the end of the Chapter explaining the Law according to its genuine and spiritual sense VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you I. SUCH an asseveration was usual to the Nation though the syllables were something changed g g g g g g Bab. Bâ—rac fol. 55. 1. A certain Matron said to R. Judah bar Allai Thy face is like to a Swineherd or an Usurer To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth both is forbidden me The Gloss there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth is a manner of speech used in swearing II. But our Saviour useth this phrase by the highest divine right 1. Because he is Amen the faithful witness Rev. II. 14. 2 Cor. I. 20. See also Esa. LXV 16. and Kimchi there 2. Because he published the Gospel the highest truth Joh. XVIII 37 c. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the Traditional Doctors who did often vent their blasphemous and frivolous tales under this seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak in truth and wheresoever this is said say they it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tradition of Moses from Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One jot The Jerusalem Gemarists speak almost to the same sense h h h h h h Sanhedr fol. 20. 3. The book of Deuteronomy came and prostrated it self before God and said O Lord of the Universe Thou hast wrote in me thy Law but now a Testament defective in some part is defective in all Behold Solomon endeavours to root the letter Jod out of me to wit in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives Deut. XVII 5. The holy blessed God answered Solomon and a thousand such as he shall perish but the least word shall not perish out of thee R. Honna said in the name of R. Acha the letter Jod which God took out of the name of Sarai â—ur Mother was given half to Sara and half to Abraham A Tradition of R. Hoshaia the letter Jod came and prostrated it self before God and said O eternal Lord Thou hast rooted me out of the name of that holy woman The Blessed God answered Hitherto thou hast been in the name of a woman and that in the end Viz. in Sarai but henceforward thou shalt be in the name of a man and that in the beginning Hence is that which is written And Moses called the name of Hoshea Jehoshua The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua after this manner i i i i i i Sanhedr fol. 107. 1. The letter Jod saith God which I took out of the name of Sarai stood and cried to me for very many years how long will it be ere Joshua arise to whose name I have added it You have an Example of the eternal duration of this very little letter Jod in Deut. XXXII 18. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written even less than it self and yet it stands immortal in that its diminutive state unto this very day and so shall for ever k k k k k k Bab. Taanith fol. 21. 2. There is a certain little City mentioned by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derokreth which by reason of the smalness of it was called Jod in the Gloss. l l l l l l Fol.
would do him no more wrong than you would do his brother Matthew when you should say that he was a Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscariot It may be ennquired whether this name was given him while he was alive or not till after his death If while he was alive one may not improperly derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skortja which is written also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Nedarim fol 55. 2. Iskortja Where while the discourse is of a man vowing that he would not use this or that garment we are taught these things He that tyes himself by a vow of not using garments may use sackcloth vailing cloth hair cloth c. but he may not use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which words the Gloss writes thus These are garments some of leather and some of a certain kind of clothing The Gemara asketh What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iskortja Bar bar Channah answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tanners garment The Gloss is A leathern Apron that Tanners put on over their cloths So that Judas Iscariot may perhaps signifie as much as Judas with the Apron But now in such Aprons they had purses sown in which they were wont to carry their mony as you may see in Aruch in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we shall also observe presently And hence it may be Judas had that title of the purse bearer as he was called Judas with the apron Or what if he used the art of a Tanner before he was chose into Discipleship Certainly we read of one Simon a Tanner Act. IX 43. and that this Judas was the son of Simon Joh. XIII 26. But if he were not branded with this title till after his death I should suppose it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara Which word what it signifies let the Gemarists speak k k k k k k Bab. Berac fol. 8. 1. Nine hundred and three kinds of death were created in the World as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the issues of death Psal. LXVIII 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issues arithmetically ariseth to that number Among all those kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara is the roughest death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the easiest Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara in the mother Tongue is Strangulament By Learned Men for the most part it is rendred Angina The Quinsie The Gemara sets out the roughness of it by this simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Schabb. fol. 33. 1. The Iscara is like to branches of thorns in a fleece of Wool which if a man shake violently behind it is impossible but the wool will be pulled off by them It is thus defined in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iscara begins in the bowels and ends in the throat See the Gemara there When Judas therefore perished by a most miserable strangling being strangled by the Devil which we observe in its place no wonder if this infamous death be branded upon his Name to be commonly stiled Judas Iscariot or that Judas that perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by strangling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who also betrayed him Let that of Maimonides be observed m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. It is forbidden to betray an Israelite into the hands of the Heathen either as to his person or as to his goods c. And whosoever shall so betray an Israelite shall have no part in the world to come Peter spake agreeably to the opinion of the Nation when he said concerning Judas He went unto his place Act. I. 25. And so doth Baal Turim concerning Balaam Balaam went to his place Numb XXIV 25. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went down to Hell VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into any City of the Samaritans enter ye not OUR Saviour would have the Jews priviledges reserved to them until they alienated and lost them by their own perversness and siâ—s Nor does he grant the preaching of the Gospel to the Gentiles or Samaritans before it was offered to the Jewish Nation The Samaritans vaunted themselves sons of the Patriach Jacob Joh. IV. 12. which indeed was not altogether distant from the truth they embraced also the law of Moses and being taught thence expected the Messias as well as the Jews nevertheless Christ acknowledges them for his sheep no more than the Heathen themselves I. Very many among them were sprung indeed of the seed of Jacob though now become Renegades and Apostates from the Jewish Faith and Nation and hating them more than if they were Heathens and more than they would do Heathens Which also among other things may perhaps be observed in their very language For read the Samaritan version of the Pentateuch and if I mistake not you will observe that the Samaritans when by reason of the neerness of the places and the alliance of the Nations they could not but use of the language of the Jews yet used such a variation and change of the Dialect as if they scorned to speak the same words that they did and make the same language not the same II. In like manner they received the Mosaic law but for the most part in so different a writing of the words that they seem plainly to have propounded this to themselves that retaining indeed the law of Moses they would hold it under as much difference from the Mosaic Text of the Jews as ever they could so that they kept something to the sense n n n n n n Hieros Sotah fol. 21. 3. Bab. Sotah fol. 33. 2. R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans Ye have falsified your Law without any manner of profit accruing to you thereby For ye have writ in your Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Oaken Groves of Morâ—h which is Sichem c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added Let the Samaritan text at Deut. XI 30. be looked upon III. However they pretended to study the religion of Moses yet in truth there was little or no difference between them and Idolaters when they knew not what they worshipped which our Saviour objects against them Joh. IV. 22. and had not only revolted as Apostates from the true religion of Moses but set themselves against it with the greatest hatred Hence the Jewish Nation held them for Heathens or for a people more execrable than the Heathens themselves A certain Rabbin thus reproaches their idolatry o o o o o o Hieros Avodah Zarah fol. 44. 4. R. Ismael ben R. Josi went to Neapolis that is Sâ—chem the Samaritans came to him to whom he spake thus I see that you adore not this Mountain but the Idols which are under it for it is written Jacob hid the strange Gods under the
amongst them yet were they not exactly Eleven then for Thomas was absent Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present but the present number of the Apostles VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They supposed they had seen a Spirit WHereas the Jews distinguished between Angels and Spirits and Daemons Spirits are defined by R. Hoshaiah l l l l l l Beresh rabb◠fol. 34. 2. to be such to whom souls are created but they have not a body made for those souls But it is a question whether they included all spirits or souls under this notion when it is more than probable that apparitions of Ghosts or deceased persons who once had a body were reckoned by them under the same title Nor do I apprehend the Disciples had any other imagination at this time than that this was not Christ indeed in his own person as newly raised from the dead but a Spectrum only in his shape himself being still dead And when the Pharisees speak concerning Paul Acts XXIII 9. That if an Angel or a Spirit hath spoken to him I would easily believe they might mean it of the Apparition of some Prophet or some other departed just person than of any soul that had never yet any body created to it I the rather incline thus to think because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Moses and in the Prophets and in the Psalms IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Holy Writings by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Books of the Law and their order need not be insisted upon called commonly by us the Pentateuch but by some of the Rabbins the Heptateuch and by some Christians the Octateuch m m m m m m Schabb. fol. 116. 1. R. Samuel bar Nachman saith R. Jonathan saith Wisdom hath hewn out her seven Pillars Prov. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law The Book of Numbers compleats the seven Books of the Law But are there not but five Books only Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward Chap. X. 35. is a Book by it self That verse and the following is a Book by it self And from thence to the end of the Book is a Book by it self The reason why they accounted this period Chap. X. 35. 36. to be one Book by it self was partly because it does not seem put there in its proper place partly because in the beginning of it it hath the letter Nun inverted thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit to distinguish that period from the rest of the Book Whatever therefore goes before from the beginning of the Book to that period is reckoned by them for one Book and whatever follows it for another Book and the period it self for a third Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans hath this passage n n n n n n Apud Phot. Cod. ccxxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He adulterated the Octateuch of Moses with spurious writings and all kind of corrupt falsifyings There is mention also of a Book with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Cod. xxxvi The Christians Book An Exposition upon the Octateuch Whether this was the Octateuch of Moses it is neither certain nor much worth our enquiry for Photius judgeth him a corrupt Author besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses Now if any man should ask how it come to pass that Eulogius and that probably from the common notion of the thing should divide the Books of Moses into an Octateuch I had rather any one else rather than my self should resolve him in it But if any consent that he owned the Heptateuch we have already mentioned we should be ready to reckon the last Chapter of Deuteronomy for the eighth part Aben Ezra will smile here who in that his obscure and disguised denial of the Books of the Pentateuch as if they were not writ by the pen of Moses he instances in that Chapter in the first place as far as I can guess as a testimony against it You have his words in his Commentary upon the Book of Deuteronomy a little from the beginning p p p p p p Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve c. i. e. of the twelve Verses of the last Chapter of the Book for so his own Country-men expound him thou wilt know the truth i. e. that Moses did not write the whole Pentateuch an argument neither worth answering nor becoming so great a Philosopher For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch But these things are not the proper subject for our present handling II. There also was an Octatuech of the Prophets too q q q q q q Bava bathra fol. 14. 2. All the Books of the Prophets are eight Josuah Judges Samuel Kings Jeremy Ezekiel Isaiah and the twelve For the Historical Books also were read in their Synagogues under the notion of the Prophets as well as the Prophets themselves whose names are set down You will see the title prefixt to them in the Hebrew Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first Ezekiel next and Isaiah last which I have quoted in Notes upon Matth. XXVII 9. and let not the Reader think it irksome to repeat it here r r r r r r Bava bathra ubi supr Whereas the Book of Kings ends in destruction and the whole Book of Jeremy treats about destruction whereas Ezekiel begins with destruction and ends in consolation and whereas Isaiah is all in consolation they joyned destruction with destruction and consolation with consolation III. The third division of the Bible is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings And here also is found an Octateuch by some body as it seems though I know not where to
Religion because himself is the way the truth and the life in a sense much more proper and more sublime than the Law could be said to be It had been happier for the Jew if he could have discerned more judiciously concerning the Law if he could have distinguished between coming to God in the Law and coming to God by the Law as also between living in the Law and living by the Law It is beyond all doubt there is no way of coming to God but in his Law for what Out-law or one that still wanders out of the paths of God's Commandments can come unto him So also it is impossible that any one should have life but in the Law of God For who is it can have life that doth not walk according to the rule of his Laws But to obtain admission to the favour of God by the Law and to have life by the Law that is to be justified by the works of the Law this sounds quite another thing For it is by Christ only that we live and are justified by him alone that we have access to God These are the fictions of the Rabins There was one shewed a certain Rabbin the place where Corah and his Company were swallowed up and listen saith he what they say So they heard them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are the truth Upon the Calends b Bava bathra fol. 74. 1. Bemidb. rabb fol 271. 1. of every Month Hell rolls them about as flesh rolls in the Cauldron Hell still saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are truth a It is indeed a great truth what is uttered in this most false and ridiculous legend that the Law of Moses is truth But the Jews might if they would attain to a much more sound way of judging concerning the truth of it and consider that the Law is not the summ and ultimate of all truth but that Christ is the very truth of the truth of Moses Joh. I. 17. The Law was given by Moses but Grace and Truth came by Jesus Christ. VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If ye had known me c. IT was a very difficult thing to spell out the knowledge of the Messiah from the Law and the Prophets under the first Temple but it was doubly more difficult under the second For under the first Temple Moses had only his own veil over him and the Prophets only their own proper and original obscurity but under the second Temple the obscurity is doubled by the darkness and smoke of Traditions which had not only beclouded the true Doctrines of Faith and Religon but had also brought in other Doctrines diametrically contrary to the chief and principal Articles of Faith those for instance concerning Justification the Person Reign and Office of the Messiah c. What measures of darkness these mists of Tradition had covered the minds of the Apostles with it is both difficult and might be presumptuous to determine They did indeed own Jesus for the true Messiah Joh. I. 41. Matth. XVI 16. But if in some things they judged amiss concerning his Office undertaking and government we must put it upon the score of that epidemical distemper of the whole Nation which they still did in some measure labour under And to this may this clause have some reference If ye had known me and had judged aright concerning the Office undertaking and Authority of the Messiah ye would in all these things which I teach and do have known the Will Command and Authority of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from henceforth ye know him We may render it Henceforward therefore know him Henceforward acknowledge the Father in all that I have done brought in and am to introduce still and set your hearts at rest in it believing that you see the Father in me and in the things that I do VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shew us the Father and it sufficeth us WHEN the Law was given to Moses the Israelites saw God in his glory do thou therefore now that thou art bringing in a new Law and Oeconomy amongst us do thou shew us the Father and his glory and it will suffice us so that we will have no more doubt about it VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall give you another comforter ALthough the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in frequent use amongst the Jews to signifie an Advocate and that very sense may be allowed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place yet may it seem more fit and proper to render it by comforter at present For I. Amongst all the names and titles given to the Messiah in the Jewish Writers that of Menahem or the Comforter hath chiefly obtained and the days of the Messiah amongst them are stiled the days of Consolation c c c c c c Bab. Sanhedr fol. 98. 2. The names of Messiah are reckoned up viz. Shiloh Jinnon Chaninah Menahem And in Jerusalem Beracoth d d d d d d Fol. 5. 1. we are told how the Messiah had been born in Bethlehem under the name of Menahem Luke II. 25. Waiting for the consolation of Israel Targumist upon Jerem. XXXI 6. Those that desire or long for the years of consolation to come This they were wont to swear by viz. the desire they had of seeing this Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the Consolation Now therefore bring these words of our Saviour to what hath been said q. d. You expect with the rest of this Nation the Consolation in the Messiah and in his presence Well I must depart and withdraw my presence from you but I will send you in my stead another Comforter II. The minds of the Disciples at present were greatly distressed and troubled so that the promise of a Comforter seems more suitable than that of an Advocate to their present state and circumstances VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of truth LET us but observe how the whole world at this time lay in falsehood and error the Gentiles under a Spirit of delusion the Jews under the cheat and imposture of Traditions and then the reason of this title of the Spirit of truth will appear as also how seasonable and necessary a thing it was that such a spirit should be sent into the world VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall teach you all things SO Chap. XVI 13. He shall lead you into all truth Here it might be very fitly enquired whether any ever beside the Apostles themselves were taught all things or led into all truth It is no question but that every believer is led into all truth necessary for himself and his own happiness but it was the Apostles lot only to be led into all truth necessary both for themselves and the whole Church VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world cometh SEEING this
this was in Sichem you will say what became then of the Sichemites faith which Christ himself had already planted amongst them Joh. IV. It may be answered though in so very obscure a thing I would not be positive that it was some years since the time when Christ had conversed in that City and when as he had done nothing that was miraculous there Simon by his Magicks might obtain the easier reception amongst them But however grant it was Sebaste or any other City of Samaria that was the scene of this story yet who did this Simon give out himself to be when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he himself was some great one And what sort of persons did the Samaritans account him when they said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man is the great power of God I. Did they take him for the Messiah It is commonly presumed that Simon was a Samaritan by birth but should Messiah spring out of the Samaritans It is no impertinent question whether the Samaritans when they looked for the Messiah Joh. IV. 25. yet could expect he should be one of the Samaritan stock when they admitted of no Article of Faith that had not its foundation in the Books of Moses Could they not gather this from thence that the Messiah should come of the Tribe of Judah A Samaritan perhaps will deny this and elude that passage in Gen. XLIX 10. by some such way as this It is true the Scepter shall not depart from Judah nor a Lawgiver from between his feet until Shiloh come but then this does not argue that Shiloh must derive his Original from the Tribe of Judah only that some Dominion should continue in Judah till Shiloh should appear Where by the way it is worth our observing that the Samaritan Text and Interpreter in that place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks or Companies That figment concerning Messiah ben Joseph or Messiah ben Ephraim for he goes by both those names whether it was first invented by the Jews or by the Samaritans is not easily determined The Jewish Writers make very frequent mention of him but the thing it self makes so much for the Samaritans that one might believe it was first hatcht amongst themselves only that the story tells us that Messiah was at length slain which the Samaritans would hardly ever have invented concerning him And the Jews perhaps might be the Authors of it that so they might the better evade those passages that speak of the death of the true Messiah II. However it was impiety enough in Simon if he gave out himself for a Prophet when he knew so well what himself was and if you expound his giving out himself to be some great one no higher than this yet does it argue arrogance enough in the knave I would not depress the sense of those words concerning John Baptist Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be great in the sight of the Lord but if we take it in the highest degree he shall be a Prophet before the Lord Christ it carries both an excellent truth along with it and also a most plain agreeableness with the office of John And when Stephen expresseth Moses to have been a Prophet in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great power of God VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Simon himself believed also THAT is He believed that Jesus of Nazareth was the true Messiah and so was made capable of Baptism as in vers 37. and was indeed baptized in the Name of Jesus vers 16. And now O Simon what thinkest thou of thy self if hitherto thou hadst exhibited thy self as the Messiah Darest thou after this pretend to be the Son of God That which is commonly told of him and which Epiphanius reports without alledging any others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Samaritans he gave out himself to be the Father to the Jews to be the Son betrays not only the blasphemy but the madness of the man that amongst the Jews he should pretend himself to be the Son of God when they would acknowledge no Son of God at all VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They sent unto them Peter and Iohn c. c c c c c c Hâ—res 21. EPIPHANIUS here very apositely tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip being but a Deacon had not the power of imposition of hands so as by that to confer the gift of the Holy Ghost It was the Apostles peculiar Province and Prerogative by laying on of their Hands to communicate the Holy Ghost that is in his extraordinary gifts of Tongues and Prophesie for as to the Spirit of Sanctification they never dispensed that Peter and John besides the eminent station they held amongst the Apostles were also to be the Apostles of the Circumcision in forreign Countries James the brother of John was now alive who with those two made up that noble Triumvirate that had a more intimate familiarity with Christ. And one would believe he ought also to have been sent along with them but that they were sufficient and that this was only as a prologue to their future charge and office of dealing with the Circumcision in forreign Countries They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers And by so doing they did communicate the gifts of Tongues and Prophesie so very visible and conspicuously that it is said that Simon saw how through the laying on of the Apostles hands the Holy Ghost was given Amongst the Jews persons were ordained Elders by three men But here this duumvirate was abundantly more valuable when they could not only promote to the Ministry but further confer upon those that were so promoted a fitness and ability for the performance of their office VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Give me also this power c. HOW infinitely mistaken is this wretch if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold and how much more mistaken still if he think that the power of conferring these gifts to others could be thus attained The Apostles had a power of imparting these gifts but even they had not a power of enabling another to impart them Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophesie but he could not so endow him that he should be capable of conveighing those gifts to another This was purely Apostolical to dispense these gifts and when
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
to strike Elymas with blindness and to deliver Hymenaeus and Alexander unto Satan but from that Apostolick power which Christ granted to the Apostles in these words Well might not these sins very well be called sins unto death that were overtaken with such deadly and dreadful penalties Was not that sin a sin unto death that was to be retained as retaining is set in di rectopposition to remitting Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it who do bewray their ignorance one way that they may serve their own turn another their ignorance of the proper original of the Phrase sin unto death that they may serve their turn about praying for the dead The greatest difficulties of the Scripture lie in the Language for unlock the Language and Phrases and the difficulty is gone And therefore they that take upon them to preach by the spirit and to expound the Scripture by the spirit let them either unlock to me the Hebrew Phrases in the Old Testament and the Greek in the New that are difficult and obscure or else they do nothing Now to attain to the meaning of such dark and doubtful Phrases the way is not so proper to put on them a sense of our own as to consider what sense they might take them in to whom and among whom the things were spoken and written in their common Speech If it were well considered how the Jewish Nation understood binding and loosing in their Schools and in their common Speech we should never need to mint such senses of our own to put upon the Phrase it would so be done to our hands Such an obscure Phrase is that of our Saviours about the sin against the Holy Ghost that it shall never be forgiven neither in this life nor c. And the collection that the Rhemists make upon it may seem very Logical for in that he saith that sin shall not be forgiven in the World to come doth it not argue that some other sins are then forgiven But this is their own sense and Logick it is not our Saviours Now how should we know our Saviours sense By considering how they would understand it to whom the words were spoken in their common acceptation and Language viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God which was that repentance and the day of expiation expiated a third part of the sin corporal punishment inflicted by the Magistrate expiated another third part but death did quite wipe it clean out for say they it is written This sin shall not be purged from you till you die which argues that it was purged by death No saith our Saviour neither in this life either by repentance nor day of expiation nor corporal punishment nor pardon in the life to come by the purging and wiping out of death Such an obscure Phrase is this before us A sin unto deâ—th and it seems a fair sense which the Rhemists have put upon it of their own viz. that it should mean A sin a man liâ—es in till he die But this is their own sense it is not the Apostles Now how should we know the Apostles sense By considering how they understood this Phrase in their common Language to whom he wrote And how was that Take it up by this Observation That in the Jewish Schools and Nation and Language this was a most frequent and ordinary saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man do such or such a thing as should not be done ignorantly he is to bring a sin offering and that attones for him But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do it wilfully he is bound over to cutting off And in this they speak but the words of the Law in Numb XV. 27 28. If any soul sin through ignorance he shall bring a she goat of the first year for a sin offering And the Priest shall make an attonement for him that sinneth ignorantly But the soul that doth ought presumptuously whether he be born in the Land or a Stranger the same hath reproached the Lord That soul shall be cut off from among his people Now what is meant by cutting off If you ask some they will put a sense of their own upon the Phrase and tell you it means a cutting off or separating a person from the Congregation and publick Assemblies by Excommunication But ask the Jews to and among whom the thing was spoken what it means in their common speech and acceptation and they will tell you cutting off means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven Death or destruction by the hand of God Interpreting the matter to this purpose that if a person sinned wilfully and presumptuously there was no sin offering allowed in that case but the party so offending fell immediately under liableness to divine vengance to be destroied or cut off by the hand of Heaven And this interpretation of the Phrase of cutting off the Apostle Paul doth justifie in that passage Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgment c. That Text of Moses lots out the family of the Achan that we are speaking of the sin unto death and this Text of the Apostle takes him by the poll and tells what sin it is It tells you what sin it is viz. Sinning wilfully after we have received the knowledge of the truth It limits to you why it is called a sin unto death because there is no other way upon the committing of it but a certain fearful expectation of judgment and fiery indignation And it gives you some intimation why no praying for it because no sacrifice for it Before we come to speak upon the words we have some cause to muse and mourn over them As it is said Origen wept over that passage of the Psalmist that after his Apostasie stung him in Psal. L. 16 17. But unto the wicked God said what hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee If there be no sacrifice for sin but a fearful expectation of judgment and fiery indignation when we have sinned wilfully after we have once received the knowledge of the truth Men and brethren what shall we do Take the truth in the sense that may help most to favour us for the Gospel as it means there indeed And take sinning wilfully for as exclusive a term as you can to shut and exclude us out of the guilt here intended yet who can say but he hath sinned wilfully since he received the knowledge of the Gospel over and over If I should take Jeremiahs course in his fifth Chapter and vers 4. and forward sending first to the poor or inferior rank and ask
True indeed the Adults that were baptized confessed their sins but this restrains not baptism to them alone because there are several ends of it applicable to those that know not especially that in the next particular As to the second That Baptism belongs to none but such as are in the Covenant and that it is a seal of our righteousness This phrase is fetched from IV. Rom. 11. And he received the sign of circumcision a seal of the righteousness of the Faith Which place is expounded to mean a seal of the persons righteousness that receives it But to examine this place 1. It is said to be a sign now a sign is to help unbelief and to confirm doctrine Exod. IV. Moses miracles there mentioned were to be signs to make the Israelites believe his message 1 Cor. XIV 22. Tongues are for a sign not to them that believe but to them that believe not And to that purpose is that of our Saviour Except ye see signs and wonders ye will not believe 2. The Doctrines there delivered are well worth such a Confirmation namely first That a sinner upon his believing in Christ becomes righteous this is the greatest truth Secondly That he becomes righteous by another this was a wonder to the Jews Thirdly That it is by a better righteousness than Adams Fourthly That it is by a righteousness infinite viz. A righteousness that outvies condemning righteousness and that very same righteousness that God gives to Christ. So that the meaning of those words the sign of circumcision a seal of the righteousness of the Faith is that it was a Seal to confirm that great Doctrine So Sacraments are to Seal the truth of God He hath put to his Seal in the Sacrament as a Seal to a Dead confirms the truth of it So that Circumcision is a Seal of the same truth to Esau Judas c. else it loses its nature which is to confirm Gods truth And so the Sacraments are Seals of Gods truth Baptism seals that truth that washing by the blood of Christ cleanseth us from our sins So that though children know not what baptism means yet it hath this nature III. They were all baptized unto Moses i. e. unto his discipline They were circumcised unto God viz. unto true religion Now they are baptized into Moses that is into his Way Baptism is to enter us into the true profession Matth. XXVIII 19. Baptizing them in the Name of the Father Son and Holy Ghost that is into the profession of the true God So in the Name of Jesus that is into his belief and religion Hence also Infants are capable of Baptism as it is a distinctive body that marks us out for Christians And therefore we are said to be all baptized into one body 1 Cor. XII 13. So the children of Israel were circumoised though they were born Israelites that they might be marked for Gods people As to the fourth observable in the Text baptized in the Cloud and in the Sea I cannot now insist on that The Conclusion is that we retain this Sacrament without doubting It carries its warrant in its institution and in its own nature I will leave two directions with you I. Rest not in a negative Religion only II. Let the practise of the Church have authority with you A SERMON PREACHED AT S. MARIES Cambridge Febr. 24. 1655 6. LUKE XI 2. When ye pray say Our Father which art in Heaven THE words are our Saviours And they are a sweet condescention to a pious request in the verse before where Christ praying publickly as it seems among his Disciples one affected with it prays Lord teach us to pray Where was this Disciple at the Sermon in the Mount Matth. VI. 9. where Christ had taught them to pray Was he absent or had he forgot Or did he not rightly understand However it was Christ yields to his request and gives the same directions again here as he had done there There it is After this manner pray ye Here When ye pray say In the Text are two things contained The one is Christs giving a Platform of prayer When ye pray say The other is The form given Our Father which art in Heaven c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When leaves us not at liberty but commands us and is of the same import with another saying of our Saviour when he instituted his holy Supper As oft as ye do this do it in remembrance of me Out of the former I Observe two things I. That we had need to pray II. That we had need to be taught to pray Two truths confirmed by three witnesses John this Disciple and Christ. Ask John why he taught his Disciples to pray he will answer these two things viz. because they had need to pray and because they had need to be taught to pray Ask the Disciple why he asked Christ to teach him to pray he will answer so Ask Christ why he taught his Disciples to pray he will answer so also As there are many Comments on these subjects so there is as copious handling them So that I shall not handle them at large but speak to them in a few illustrations and so pass to insist rather on the second viz. The Form it self I. That we had need to pray And that first because of our Duty Secondly Because of our Wants In regard of what we owe to God and in regard of what we expect from him These both draw and drive us Accordingly the Lords Prayer consists of two general parts first we pray in adoration to his Name Kingdom Will in the three first petitions and then for our wants in the last I shall not now speak how Prayer is Adoration of God nor how it is commanded by Scripture on that account I shall only at present shew First That it is a duty and that we had need pray because of our Duty And for ◠that purpose observe 1. It is a Duty written in nature That in Gen. IV. ult Then began men to call upon the Name of the Lord however understood shews it from the beginning Hence the Heathen prayed though they mistook in the manner of praying Matth. VI. 7. 2. It is a Duty for every man and woman in the World to perform All flesh come to thee LXV Psal. 2. And Psal. CL. ult Let every thing that hath breath praise the Lord. T is a Duty due upon our creature-ship It is the Duty of the holiest men Psal. XXXII 6. For this shall every one that is godly pray unto thee And of the wickedest also even Magus was to pray to God Act. VIII 22. It is so a Duty for the holiest that it lay upon Adam in innocency It lay upon Christ in the Flesh he prayed both because of his Duty and because of his wants V. Heb. 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save
not what spirit you are of His meaning was that they understood not what spirit the Disciples of Christ should be of not so fiery but meek charitable and forgiving Did these men think you ever consult Christ and his oracle when they went about to fire Parliament and State and Kingdom Would Christ think you ever have given such counsel and would he have owned such a spirit for the spirit of a true Chistian Certainly they are gone astray from his right way that breath nothing but fire and sword and blood and slaughter I have heard it more then once and again from the Sheriffs that took all the Powder Traitors and brought them up to London that every night when they came to their lodging by the way they had their musick and dancing a good part of the night One would think it strange that men in their case should be so merry And was it think you because God had prevented their shedding so much innocent blood as Divid once rejoyced for such a prevention by the Counsel of Abigail No it was because they were to suffer for such an undertaking accounting they should dye as Martyrs in such a cause Let them dance and make themselves merry with such a fancy I am sure we have cause to rejoyce and to leap for joy because their design was prevented For where had England been had their design taken effect It may make us even to tremble to think where England had been had their design taken effect Blessed be the God of our mercies that hath given us cause only to think of it and that we did not feel it that only shewed us the pit and did not shut us up in it The great Memorandum to Israel was I am the Lord thy God which brought thee out of Egypt out of the house of bondage To England it may be I am the Lord thy God which kept thee out of Egypt and from the house of spiritual bondage And our keeping from falling into that servitude was little less if not as much as their delivery out of it A SERMON PREACHED AT ELY Novemb. V. MDCLXXIII 2 TIM III. 8. As Iannes and Iambres withstood Moses so do these also resist the truth IF any one be of that curiosity as to desire to see the picture of incarnate Devils let him look here for the Apostle is charactering such from the beginning of the Chapter hitherto A generation of men as black as Hell and of that linage and kinred An ungodly breed of worthies that like the Devil himself sinned as deeply as they could against God as irrecoverably as they could against themselves and as destructively as they could to others That whereas the Lycaonians said concerning Paul and Barnabas The Gods were come down to them in the likeness of men Paul and Barnabas might very well say concerning these That fiends were come up among men in the same likeness of men From such turn away is the Apostles counsel at the fifth verse of this Chapter which words compare but with those words of another Apostle Resist the Devil and he will flee from you and guess what kind of creatures these were A man may make the Devil flee from him but there is no putting of these to flight but you must flee from them Impudent untractable ones that will by no means be moulded to Religion Reason or Humanity that will never be convinced answered satisfied that there is no way to deal with them but not to deal with them no way to deal with them but to flee from them Their manners the Apostle begins to describe as vers 2. That they were lovers of themselves lovers of money proud boasters blasphâ—mers desobedient c. so he goes on to the 5th verse There he describes their Religion That they had a form of godliness as a Devil in shape of an Angel of light but that they denied the power of it resisted the truth of it and that not in an ordinary manner and degree but as Jannes and Jambres withstood Moses So that in the words you have mention of a cursed Copy and a cursed Company that wrote after it The Copy Jannes and Jambres withstanding Moses and the cursed Company that wrote after it those also resist the truth The former obscure who they were and the latter obscurer I. Of Jannes and Jambres you have no more mention by name in all the Scripture For Moses himself nameth no such men though the Apostle say They were the men that did resist him And the Apostle gives no other signification of them but only that they resisted Moses Who then were they and whence had the Apostle their names From the common received opinion and agreement of the Jewish Nation that currently asserted that the Magicians of Egypt was called by these names So their own Authors tell us in their Babylonian Talmud in the Treatise Menacoth Aruncha Talmudical Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Chaldee Paraph. of Jonathan upon Exod. I. to omit more So that the Apostle takes up these two names neither by revelation as certainly asserting that the Sorcerers of Egypt were of these names but as he found the names commonly received by the Jewish Nation so he useth them Such a passage is that of the Apostle Jude about Michael contending with the Devil about the body of Moses which he neither speaketh by inspiration nor by way of certain assertion but only citing a common opinion and conceit of the Nation he takes an argument from their own Authors and concessions The observation of such a thing as this is useful upon general places of the New Testament which is more worth discoursing upon â—â— it suited with the time and pâ—ace Thus have we intâ—lligencâ— who Jannes and Jambres werâ— the Sorcerers or Magicians of Egypt that withstood Moseâ— helped to haâ—â—en Pharâ—â—h â—eceived the people with lying wonders affronted the real miracles of God and opposed the deliverance of Israel Wretches that one would think they should never find their matches and yet the Apostle hath found mates for them For where was there ever copy of villany set but some or other was found that hath written after it Even the crucifying of the Lord of glory when it cannot be done literally because he is not here again to be crucified yet there are but too many that in our sense crucifie the Lord of â—lâ—ry Heb. VI. 6. And if he had been again upon Earth do you not think he would have been crucified again before this II. Who these are whom the Apostle compares with Jannes and Jambres is harder to find than to find who Jannes and Jambres were For the mark whereby the Apostle would discover them seems rather to cloud than to clear their discovery viz. the circumstance of the time wherein they lived which he calls the last days vers 1. This know that in the last days shall perilous times come So 2 Pet. III. 3. In the last days
shall come mockers walking after their own lusts the very same men that our Apostle speaks of here But which are these last days A threefold conception is taken up concerning the thing 1. That by the last days is meant all the time of the Gospel from its first coming into the World to the Worlds end But that is too wide a compass to be a mark of such an occurrence as the Apostle speaks of here 2. By the last days some understand the last days of the World and so will apply the things and men spoken of here to these times wherein we live and hereabout and so to the Worlds end but this construction will hardly agree to what the Apostle aimeth at here when he bids Timothy Turn away from such men nor agree with other places of Scripture that speak of the same men Therefore 3. The proper meaning of the expression in the common use of the Phrase in Scripture is The last days of Jerusalem and of the Jewish state when both of them drew near their end and desolation And for confirming of this among numerous evidences that I might produce I shall give you but two places of Scripture and the reason of the expression Act. II. 17. The Apostle Peter citing those words of the Prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He plainly and positively asserteth that the Prophesie was fulfilled at that time when now it was but forty years to their destruction The Apostle John 1 Epistle chap. II. 18. plainly tells Little children It is the last time and as you have heard that Antichrist cometh so there are now many Antichrists whereby we know that it is the last time And the reason of the expression Because the destruction of Jerusalem and of the Jewish state is charactered in Scripture as the destruction of the whole World which might be evidenced by abundance of instances Therefore the last days of that City and State are named as the last days of that World Now who these were of whom in those last days of Jerusalem the Apostle speaketh may be some question viz. whether unbelieving Jews or some that had professed the Gospel but had revolted from it and had corrupted it by their false doctrine and evil lives I doubt not he means the latter which might be cleared out of several other places in Scripture and even out of this place also when the Apostle saith they had a form of godliness and that concerning the faith or doctrine of the Gospel they were reprobate The mystery of iniquity he calls it 2 Thes. II. i. e. iniquity under a mask or visor of Religion for the opposition of the unbelieving Jew against the Gospel was barefaced iniquity Iniquity above board and that had no mask or mystery in it But these under the mask of the profession of the Gospel opposed the purity and resisted the truth of it And of such Apostates the Epistles of all the Apostles are full of complainings as instances might be produced which would take up the whole time now allotted I shall alledge but these two places Act. XX. 29 30. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Also of your own selves shall men arise speaking perverse things to draw away Disciples after them And 1 Joh. II. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And to the same tenor tends that parable Matth. XII ad â—in So that you have here the wickedest men of the wickedest generation that ever was upon the earth For so was that generation wherein they lived and they the very dregs of that generation that generation resisting Christ and the Gospel with open face these under a mask of Religion and the Gospel that generation proclaimed open enmity against the truth these practising it under pretence of friendship Those came against Christ with swords and staves these saluted Christ with a Hail Master but betrayed him They pretended to the Gospel as Herod pretended to worship Christ when he was new born but intended to murther him And herein they outvied Jannes and Jambres their samplar as commonly in writing after a wicked Copy the Transcript exceeds the Original For Jannes and Jambres had never owned the Truth as they had done for these had owned it bet now resist it I need not I suppose either to trouble my self or you by insisting to prove that the Apostle by the truth here does mean the Gospel And do I need to clear why the Gospel is called by that title of the truth If any desire that let me briefly propose these things to him I. First look upon the heathens Theology and Religion and that were but a mere lie Those poor wretches as Esa. XLIV 20. Fed on ashes and a deceived heart turned them aside that they could not say there is a lie in my right hand though there was nothing but a lie there The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge viz. to perswade men to worship Devils for God 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God That I may well remember to you that passage about the mad Emperor Caligula that would needs be a God and for that purpose had dressed himself in accoutrements possible to make him seem such a one A sober man that saw all being asked what he thought of him why saith he I think he is magnum delirium A great piece of foolery Stand and look on the Divinity of the Heathen as it is charactered by the Poets and all is but a great fable Mark the Religion of the Heathen as it was prescribed by their Augurs Pontiffs Philosophers and it is nothing but a great lie That the Gospel that was to uncharm those delusions to release those poor creatures from those cheats and impostures is most deservedly called The truth II. Look upon the Religion of the Jews that was all but types and shadows Moses face vailed Israel in the cloud all Divinity and Religion under mysteries and figures The Tabernacle was filled with a cloud as soon as it was set Exod. XL. ad finem and all the Ordinances given out of it cloudy and shadows Hereupon the Gospel is called the Truth because it unridled those mysterious Hieroglyphicks unvailed the face of Moses and shewed the substance and body which those vails and shadows did infold Thereupon it is that the Evangelist makes that most pertinent opposition Joh. I. 17. The Law was given by Moses The moral Law was given by Moses the ministration of condemnation as the Apostle calls it 2 Cor. III. but grace came by Jesus Christ against
be taken for a Jacob yet she must give leave to standers by to take her for Esau when her hands and neck and other parts be as rough as his Set her and this mystery of iniquity we have been speaking of together and can you know them asunder Though I am not perswaded the Apostle speaks of Rome in 2 Thes. II. but of these first Apostate Christians yet comes not Rome an inch behind what is charactered there I. Both of them Apostatized from the truth she as well as those in the Text before us It s very true Rome had once been a famous Church whose Faith was renowned through the whole World as the Apostle intimates once and again in his Epistle thither But as the Historian Quaeres Samnium You may seek for Samnium where Samnium was and not find it so may you seek for such a Church there where once such a Church was and be far enough from finding it Corruptio optimi The corruption of that best Church that then was is become the worst corruption And if you would find either truth or a right Church there you do but look for the living among the dead They brag of their incorruption and that their Doctrine and Worship hath descended pure all along and that that Church hath not been tainted from its first foundation by Peter and Paul So the Jews of old cried The Temple of the Lord The Temple of the Lord when they had made it a den of thieves You can hardly perswade me but some taint was got into that Church in the time of Peter I do not say for I am assured he never was there but even before Paul came there and while he was there and sure he must be of a large faith that can believe she hath kept pure so many hundred years together above a thousand When I read that Rom. XVI 17. I beseech you brethren mark those that cause divisions and offences contrary to the Doctrine ye have learned and avoid them For they serve not our Lord Jesus Christ but their own belly I cannot but strongly suspect that there were some such wretched ones as these we have been speaking of then tampering in the Church of Rome and it was well if she received no taint from them hardly any Church in the World but did And when I read that Philip I. 16. Some preach Christ of envy and contention not purely thinking to add affliction to my bonds I cannot but suspect that that was in Rome it self where the Apostle then lay prisoner And that then the quarrel I am of Paul I am of Cephas or Peter was set afoot in the Church of Rome as it was in the Church of Corinth How ever I believe that that Star that fell from Heaven to whom was given the key of the bottomless Pit and he opened the Pit and let out horrid smoke and so horrid Locust Rev. IX beginning is most truly understood by our Protestant Divines of the Bishop of Rome or the Papacy For a Star in the Revelation-language is a Doctor or Minister of the Church and falling from Heaven is falling from the Truth and the true Church II. As the Apostasie of the men in the Text and in the Apostles description in this Chapter and elsewhere was into the two contraries strictness in outward ceremony and looseness of life and conversation he that knows not the like in the Papacy is little acquainted with their story As great strictness injoyned in the one and as great loosness permitted in the other in that Church as that the Jews themselves were not more strict in the one nor the Heathens themselves more loose in the other Like Solomons Temple windows if it were fit to compare so noble a thing with so base narrow without and broad within strict in outward formality loose in inward conversation III. As these in the Text resist the Truth so that the Papacy doth none that is a child or disciple of the Truth but he knows with grief and can they of the Papacy but know it themselves How many witnesses of this matter have been in every corner of the World especiall in those where the truth or purity of the Gospel hath appeared Were you to name the greatest contrariety to the truth of the Gospel that you could name could you name any thing so directly contrary as Popery The smoke out of the bottomless pit that is as contrary to the purity of the light as what can be most contrary I should but do what is done again and again in large and numerous volumes if I should go about to prove and evidence this to you viz. That the Papacy is the great resister of the Truth and Gospel and the great contrariety to the purity of the Gospel There are two things that speak it out though all Protestants hold their peace And those are 1. Their corruption of the Scriptures and the Fathers As the messengers for Micaiah would have corrupted him to speak as the false Prophets did so do these by the Scriptures and Fathers to make them speak according to their own mind Their Index expurgatorius shews that they are void of all shame in this point as well as void of all conscience And crueller then the Gileadites that slew so many for saying Sibboleth these make those say Sibboleth whether they will or no that they may destroy the Truth that they once spoke out 2. The bitter and bloody persecution that the Church of Rome hath ever used against the true profession of the Gospel is a testimony written in blood how incomparable a resister of the Truth the Papacy is And had Christ been at Rome any time for those many and many years he had tasted of their kindness that way It is compounded of such principles that the Truth and it cannot live together but it cannot but seek to destroy the Truth The very temper of the Devil himself who not only strives to destroy the Gospel but cannot do it with all his endeavour Aut tu illum aut ille vi He must either destroy it or it will destroy him What resistance the Papacy practiseth against the Truth by persecution I suppose it needless to speak of unto any that hath heard of the bloody days of Queen Mary the Massacre in France and the Powder Treason in England that you need go no further for instance And blessed be the Lord for that we have these testimonies only to our ears and have not seen Popish resistance of the Truth by persecution with our eyes The Lord grant that England never see it Thus have we briefly taken some view of the mystery of iniquity hinted in the Text and verse whence it is taken Men of corrupt minds reprobated concerning the faith resisting the truth as Jannes and Jambres withstood Moses Now how large a discourse might we take up of the mysterious dispensation of God in permitting his most sacred Truth to be so affronted and resisted His
Yes it is like thou mayest if thou be like him He was a holy a good a righteous man all his time only he was now fallen into one transgression a little before his death and repents of it and is pardoned But thou who thinkest of putting off repentance till thy last time I doubt art in another case He had no sin unrepented of but only this that he had just now committed and that he repented of and is pardoned Thou wilt have all thy sins to repent of at thy latter end and that changeth the case not a little He walked in the ways of repentance and holiness all his life thou thinkest not to do so till thy death A SERMON Preached upon ACTS VII 53. Who have received the Law by the disposition of Angels and have not kept it I Concluded last day with mention how God would have none of his Commandments to be dallied and trifled withal from that dreadful example of the poor Prophet that broke Gods Commandment in eating and drinking in Bethel being cheated into that transgression by the lie of another Prophet and yet he escaped not though his ignorance might something excuse him but a Lion met him by the way and slew him I have chosen these words in the prosecution of that subject to consider a little upon Gods giving his Commands or Laws and mans too common violating them and misdemeanor against them The Law given by the disposition of Angels but men not keeping it The words are the words of Steven pleading for his life and answering that charge that his accusers laid against him of Blasphemy against Moses for that he had said That the rites of Moses should be changed and against the Temple for that he said That holy place and City should be destroyed How he answers particularly to this accusation I shall not trouble you with observing in the conclusion of his speech he comes to speak home to the persons both of them that accused him and of them that sat in judgment upon him He first calls them all stif-necked and uncircumcised both in heart and ears Then he chargeth them all with all resistance of the Holy Ghost speaking by the mouth of the Prophets chargeth their Fathers with persecuting and slaying the Prophets and them with the murther of the great Prophet Christ and concludes his speech with the words before us Who have received the Law by the disposition of Angels and have not kept it In the words is sweet and sower life and death light and darkness Ye received the Law by the disposition of Angels this is like Ezekiels book sweet in the mouth but ye have not kept it that is in the belly as bitter as gall In the former clause you may see Israel before mount Sinai in a happy condition receiving the Law in the latter you may see them a little from it undoing themselves by making a golden Calf And to that particular we might very well apply the words There were thousands of Angels in the Mount when ye received the Law but ye so little kept it that within forty days ye broke the two first Commandments of it viz. Thou shalt have none other Gods before me And Thou shalt not make to thy self any graven Image But it may be questioned whether he saying They received the Law by the Disposition of Angels means the Angels that were attending God when he gave the Law at Sinai True the Scriptures mention frequently the presence of Angels with God when he gave the Law Two only may serve instead of more Deut. XXXIII 2. He came with ten thousands of his holy ones at his right hand was a firy Law for them Psal. LXVIII 17. The charets of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai the holy place But what did the Angels that were there You read not nor hear of a word that they spake but it was the Lord that spake these words and said I am the Lord thy God For the understanding therefore of the Martyrs meaning First We may mention a wild conception of the Jews that say That all they that heard the Law uttered by God from Mount Sinai were by that very hearing made like unto the Angels that they should never have begot children never grown old never died but have been as the Angels had not that unlucky business of the Golden Calf fallen out and that turned them to sinful and mortal men again There is a strange construction in the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders By the disposition of Angels whereas the word in the strictest propriety should be read Unto the disposition of Angels As if Steven did rub their own opinion upon them as is frequently done by the Apostles and that his meaning should be this You say and conceive that the very receiving of the Law did translate and dispose them that heard it into the very predicat and state of Angels and yet this brave Law you have not kept The Law that you conceit made others Angels you have made but dirt and that that you think had so noble an effect upon them that heard it hath had no good effect upon you at all for ye have not kept it But this Interpretation I shall not insist upon though it be very frequent with the Apostles arguing with the Jews to confute them from their own Opinions and Tenets I shall name but two to you 1 Cor. XI 10. For this cause ought the woman to have power on her head because of the Angels Where the Apostle argues from their own concessions practise and custom And Jude vers 9. Yet Michael the Archangel when contending with the Devil he disputed about the body of Moses Not that ever such a dispute was twixt Michael or Christ and the Devil about Moses body but the Jews have such a conceit and story and we meet with it in their writings and the Apostle useth an argument from their own saying to confute their doing But Secondly If I should say that there were none but Angels on the top of Mount Sinai at the giving of the Law I should speak but the language of Steven that speaks the words that we have in hand at vers 38. This Moses is he that was in the Church in the wilderness with the Angel which spake to him in the Mount Sinai It is said God spake all these words and said and yet Steven saith It was the Angel that spake to him in Mount Sinai But he means the Angel of the Covenant the Lord Christ the Arch-angel or the chief or Lord of all the Angels And here let an Arian or Socinian that denies the Godhead of Christ compare Moses and Steven together and learn to acknowledge the truth Moses saith it was God that spake to him in Mount Sinai Steven saith It was the Angel viz. The Angel of the Covenant Christ who as the Apostle saies is God