bespoke him an old Man indeed In which regard none was freer from that which Seneca makes the great reproach of old age viz. when there is nothing to compute age by but years Nihil turpius est saith he quam grandis natu senex qui nullum aliud habet argumentum quo se probet diu vixisse praeter aetatem His body was brought from Ely to his beloved Munden where he had been Minister near two and thirty years and was there buried Mr. Gervase Fulwood formerly a Fellow of Katharine Hall and who had long known him preaching his Funeral Sermon He was interred greatly beloved and greatly lamented by all that knew him and especially his Parishioners who took their last leave of him with many sighs and tears XV. His Temper and Spirit Piety and Vertues AND thus having gone through the most remarkable stages of his Life and labours in an historical way let us now stop a little and by way of reflection look back upon the Man the subject of this long discourse and take some notice of his Temper Course and manner of Life He was of a comly Person and a full and sizable proportion of a mild and somewhat ruddy Countenance and a most strong and hail constitution good signatures of his mind Easie of access grave but yet affable and courteous in his deportment and of a sweet obliging innocent and communicative conversation And though he was plain and unaffected yet there appeared somewhat of a becoming gentility in his behaviour When he light into company of ingenious and good Men he was free and discoursive but if he happened to be present where rude idle or debauched talk was he was silent and most uneasie and would take his leave as soon as he could He was very temperate and abstemious in his diet the noblest part of Physick as Queen Elizabeth used to call it his Food was plain and coarse Wine he altogether abstained from and likewise from Beer and Ale abroad drinking only Water except he were at home where he had his Beer brewed for him which was very small and that he delighted in drinking it also very new He eat seldom above once a day namely a Dinner on the week days and a Supper on Sundays Whereby he redeemed the more time for his Studies and preserved himself in such a constant good plight of health He was of a Genius more curious than ordinary affecting an inquiry into hidden things and to tread unbeaten ways as may be sufficiently judged by the Studies that he followed He seemed to be inquisitive into the nature of Spirits and concerning the apparitions of deceased persons There was a long account of the appearance of a Spirit in Driffeild a Town in Yorkshire which was sent to Dr. Burton when fellow of Magdalen College in Cambridge by a friend of his formerly his Collegian he receiving the Relation from the Woman her self to whom this Spirit often appeared This Letter Dr. Burton communicated to our Doctor who transcribed it with his own Hand though it filled almost a sheet of paper as not only pleasing his curiosity and satisfying him of the Truth of apparitions but also surprizing him by the various and strange discourse that that Spirit used too long here to be repeated He was of a very meek and tender spirit easily discouraged often melting into tears I have been told that being to give a publick Admonition to a lad of his College for being guilty of some high misdemeanors The College Bell being rung and the Students met together in the Hall the Master gave the Scholar his admonition with much gravity and with as much compassion tears being observed to stand in his Eyes while he did it This soft disposition made him easily discouraged I know not to what better to attribute that passage whereby the World had almost been deprived of his excellent Tract of the Temple Which was this as he himself tells it That going that very morning that he began his Description of the Temple to see a piece of Land but a mile off from his House which he had been owner of many years but never saw he chose to take direction and so to go alone by himself for meditation sake But in fine mist his way and lost himself Here his Heart he said took him to task and called him fool so studiously to search into things remote and that so little concerned his interest and so neglective of what was near him in place and that so particularly concerned him and a fool again to go about to describe to others places and buildings that lay so many hundred miles off as from hence to Canaan and under so many hundred years ruines and yet not able to know or find the way to a field of his own that lay so near And this so far prevailed upon him that it put him upon a resolution to lay by that work and so he did for some time till afterward his Bookish mind made him take it in hand again So easily and upon such little accidents are generous Spirits sometimes daunted No Man was more sensible of favours than he and none more apt to pass by injuries being of a calm settled and undisturbed Spirit He was also wary and discreet in his purposes duly weighing circumstances and peircing into the consequences of things This appeared in the Arguments he made use of against certain City Ministers many years ago more zealous than wise and some of them Assembly Men who earnestly advised to lay aside the Celebration of Christmas day When besides reasons taken from Religion as that the thing was in it self lawful and that our Saviour preached at the Feast of Dedication which had an humane Original he urged the inconveniences of it in point of prudence as That it would bring an Odium upon the Assembly That it would certainly breed a Tumult and that it would be safer to let such things alone to Authority than for them to meddle in Which bespake him to be a well advised Man as well as one not affecting novelties And another thing shewed his acuteness as well as his prudence That it being moved in the Assembly that when any went out of the Assembly before all rose he should solemnly make his obeysance that the better notice I suppose should be taken of such as went out this being even ready to pass our Doctor desired that they might not leave it upon their Records to posterity that this Assembly had need to take order for common Reverence and Civility Upon which it was laid by and the Order reversed But his spiritual endowments as he was a Minister and a Christian rendred him more illustrious than all his natural and acquired These made him beloved of God as the others valued and admired of Men. He took a good course at first for the better preparing himself for the Ministry For after his departure from Cambridge having spent two or three years in the County
henceforth must Vision and Prophesie and Inspiration cease for ever These had been used and imparted all along for the drawing up of the mind of God into writing as also the appearing of Angels had been used for the further and further still revealing of his will and when the full revelation of that was compleated their appearing and revelations to men must be no more So that this Revelation to John was the topping up and finishing of all revelations The Lord had promised that in the last days of Jerusalem he would pour down of his Spirit upon all flesh Act. 2. 17. And Christ promised to his Apostles that he would lead them into all truth John 16. 12 13. To look for therefore the giving of those extraordinary gifts of the Spirit beyond the fall of Jerusalem there is no warrant and there is no need since when the inspired penmen had written all that the Holy Ghost directed to write All truth was written It is not to be denied indeed that those that had these extraordinary gifts before the fall of Jerusalem if they lived after had them after for the promoting of these ends for which they were given but there is neither ground nor reason whereupon to believe that they were restored to the next generation or were or are to be imparted to any generation for ever For as it was in Israel at the first setling of their Church so was it in this case in the first setling of the Gospel The first fathers of the Sanhedrin in the wilderness were indued with Divine gifts such as we are speaking of Numb 11. 25. but when that generation was expired those that were to succeed in that Function and Imployment were such as were qualified for it by education study and parts acquired So was it with this first age of the Gospel and the ages succeeding At the first dispersing of the Gospel it was absolutely needful that the first planters should be furnished with such extraordinary gifts or else it was not possible it should be planted As this may appear by a plain instance Paul comes to a place where the Gospel had never come he stays a month or two and begets a Church and then he is to go his way and to leave them Who now in this Church is fit to be their Minister They being all alike but very children in the Gospel but Paul is directed by the Holy Ghost to lay his hands upon such and such of them and that bestows upon them the gift of Tongues and Prophesying and now they are able to be Ministers and to teach the Congregation But after that generation when the Gospel was setled in all the world and committed to writing and written to be read and studied then was studdy of the Scriptures the way to inable men to unfold the Scriptures and fit them to be Ministers to instruct others and Revelations and Inspirations neither needful nor safe to be looked after nor hopeful to be attained unto And this was the reason why Paul coming but newly out of Ephesus and Crete when he could have ordained and qualified Ministers with abilities by the imposition of his hands would not do it but left Timothy and Titus to Ordain though they could not bestow those gifts because he knew the way that the Lord had appointed Ministers thenceforward to be inabled for the Ministry not by extraordinary infusions of the Spirit but by serious study of the Scriptures not by a miraculous but by an ordinary Ordination And accordingly he gives Timothy himself counsel to study 1 Tim. 4. 13. though he were plentifully indued with these extraordinary indowments 1 Tim. 4. 14. And Paul himself had his Books for study or he had them to no purpose 2 Tim. 4. 13. And indeed it had been the way of God he hath instructed his people by a studious and learned Ministry ever since he gave a written word to instruct them in 1. Who were the standing Ministry of Israel all the time from the giving of the Law to the Captivity into Babel Not Prophets or those inspired men for they were but occasional Teachers and there were often long spaces of time wherein no Prophet appeared but the Priests and Levites that became Learned in the Law by study Deut. 33. 10. Hos. 46. Mal. 2. 7. And for this end as hath been touched they were disposed into forty eight Cities of their own as so many Universities where they studied the Law together and from thence were sent out into the several Synagogues to teach the people and had the Tithes paid them for their maintenance whilest they studied in the Universities and for their preaching in the Synagogues And it may be observed that even they that had the prophetick spirit did not only study the Scriptures themselves Josh. 1. 8. Dan. 9. 1. but sent the people for instruction to the Priests who were students and the standing Ministry Hag. 2. 11. Mal. 2. 7. 2. If you consider the times under the second Temple then it was utterly impossible that the people should be taught but by a studious and learned Ministry for the spirit of Prophesie was departed and the Scriptures were then in an unknown Tongue to all but Students And hence they had an interpreter in every Synagogue to render into the Vulgar what was read in the Law and the Prophets in the Original So that the Spirit of God inspired certain persons whom he pleased to be the revealers of his will till he had imparted and committed to writing what he thought fit to reveal under the Old Testament and when he had compleated that the Holy Ghost departed and such inspirations ceased And when the Gospel was to come in then the Spirit was restored again and bestowed upon several persons for the revealing further of the mind of God and compleating the work he had to do for the setling of the Gospel and penning of the New Testament and that being done these gifts and inspirations cease and may no more be expected then we may expect some other Gospel yet to come PARERGON Concerning the FALL of JERUSALEM AND The Condition of the JEWS in that Land after BEING come so near to the time of the destruction of Jerusalem as that it is but three years and an half and a little more from the time we have concluded with unto it and having so frequent occasion to mention that destruction and vengeance upon that Nation as we have had It may not be amiss to drive so for further as to take a view of such a spectacle not that we go about to write the History of their Wars and ruine which were but to transcribe Josephus who is in every mans hand but to take a brief account of the times thither and of the condition of the Nation in that Land afterward the History of which is not altogether so obvious as the other by both which we may not only see the performance of those threatnings of
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
Hillel Out of which as they relate there came thousands of Scholars but fourscore especially of most renown Hillel the old they are the words of the Talmud had fourscore Scholars Thirty of them were fit in whom the divine Majesty should rest as it did on Moses Thirty of them were worthy for whom the Sun should stand still as it did for Joshua and twenty were of a middle rank between The greatest of them all was Jonathan ben Uzziel that Paraphrased the Prophets in the Chaldee Tongue and the lowest of them was Johannan the son of Zaccai Such a Father had this our Simeon and so renowned but himself infinitely more renowned in the thing that is now in hand and in his having the Saviour of the world in his arms and heart Now this is the Genealogy of this man as it is Recorded by the Jews themselves Hillel begat Simeon who was first titled Rabban Rabban Simeon begat Rabban Gamaliel the Tutor of Paul Rabban Gamaliel begat Rabban Simeon the second Rabban Simeon the second begat Rabban Gamaliel the second Rabban Gamaliel begat Rabban Simeon the third Rabban Simeon the third begat Rabbi Juda the holy Rabbi Juda begat Rabban Gamaliel the third These six Rabbans were of the line of Hillel besides whom there was a seventh that bare the same title of another stock Rabban Johanan ben Zaccai But it may be justly questioned if Simeon were the man we suppose namely the Son of Hillel and the Father of Gamaliel and if he were so holy and devout a man and confessed Christ as this Evangelist relateth of him how came it to pass that his Son Gamaliel was so far contrary as appeareth by the education of Paul in Pharisaical righteousness and persecution of the Truth Answ. First It is no strange thing for holy Fathers to have wicked Children witness Eli David Josaphat and common experience Secondly It was thirty years from Simeons acknowledging of Christ to Gamaliels education of Paul or little less and so much time might wear out the notice of his Fathers action if he had taken any notice of it especially his Father dying shortly after he had made so glorious a confession §. Waiting for the consolation of Israel It is an Article of the Jewish Creed To believe the coming of the Messias and to wait and wait for his coming although he defer it which foolishly they do even to this day after sixteen hundred years expired since he came But Simeons expectation is neither so vain nor so uncertain For besides the general expectation of the whole Nation that the Messias should appear about that time Luke 19. 11. he had it by a special and assured revelation ver 26. The coming of Christ is called The consolation of Israel from Isa. 49. 13. 52. 9. 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places which the Jews do not only apply to the coming of the Messias but also in their Talmud questioning what his name should be when as he came some conclude it to be Menahem The Comforter from Lam. 1. 16. In Sanhedr Ver. 26. That he should not see * * * * * * As Psal. 89. 48 and to see corruption Psal. 16. 10. death before he had seen the Lords Christ. This was the time when the Nation expected that Messias should appear Luke 19. 11. and began to look for redemption near at hand Luke 2. 38. The Angel Gabriel to Daniel and he to the people had so determinately pointed out the time Dan. 9. 26 27. that not only Jews of all Nations are gathered to Jerusalem against the expiring of that Prophesie Act. 2. but also all the East was possessed with an opinion of a Prince to rise about these times of supereminent honour glory and dominion Baron in Appar c. Sueton. Virgil c. Simeon having learned the time with the rest of the studious of the Nation out of the Scripture hath the certainty of it sealed up to him by the spirit of Prophesie which assured him that the time of so great expectation was so near at hand that he though he were old yet should not die till he had seen what he desired And thus Prophesie that was departed from Israel so long ago is returning and dawning to it again to be as the morning Star to tell that the Sun of righteousness would rise ere long Ver. 35. Yea a sword shall pierce through thine own soul also These words seem to be of the same tenor and intent with those of our Saviour to Peter Joh. 21. 18. and to tell Mary of her suffering martyrdom for Christ and the Gospel as those do of his For Simeon having in the preceding verse related how Christ both in his person and in the Gospel should be as a sign to be spoken against persecuted and opposed yea saith he and thou his Mother also for his and the Gospels sake shalt drink of the same cup and partake of the same lot for the sword of persecution shall go through thy life also for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signifie §. That the thoughts of many hearts may be revealed This clause is linked to the latter end of the verse preceding and reacheth beyond the Parenthesis that lieth before it and in conjuncture with the clause before that it maketh this sense that Christs being set up for a sign to be spoken against or persecution for the Gospels sake should detect many mens tempers and affections which were not descried nor revealed before and discover what malignity or sincerity to him and to his cause is in their hearts as Matth. 13. 21. and as it is at this day Vers. 36. The daughter of Phanuel of the Tribe of Aser Hannah a Widdow indeed as 1 Tim. 5. 3 5. that is not by divorce but by the death of her husband and now of above an hundred years of age is chosen also and actuated by the Holy Ghost to give testimony of Christ as Simeon had done that out of the mouth of two such witnesses of either sex one the thing might be established and the party witnessed unto might be the more taken notice of Her Father Phanuel is named as either being a noted and well known man in those times or for the significancy of his name made good in her in that she now beholdeth the Lord face to face as Gen. 32. 30 31. And thus the New Testament doth by this Prophetess as the Old Testament doth by divers of the Prophets in naming her and her Father with her as Isa. 1. 1. Jer. 1. 1. Joel 1. 1. c. Phanuel her Father was a Galilean for in Galilee lay the Tribe of Aser and from thence cometh a Prophetess now to declare and publish the great Prophet that must once appear thence to the wonder of the Nation Ver. 37. Which departed not from the Temple Her constant continuance there might be either because she was a poor Widow and so
〈◊〉 〈◊〉 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
Tephillah To account the day of expiation afflictions and their very death to be expiatory Idem in Teshubah To expect Messias and undoubted happiness when he came c. How was it imaginable that ever the Doctrine of the New birth should be dreamed of among them who looked for salvation upon such principles and terms as these And therefore it is a scruple and quaere not impertinently nor undeservedly moved by some here why Christ should make such a matter of Nicodemus his ignorance in this point since such ignorance was epidemical to the whole Nation and none of their great Doctors ever dreamed of such Doctrines They could tell you of traditions about carnal rites of curious and quaint explanations of the Law and swimming notions and Cabalisms to fill the brain and they would exhort to a strict ceremonious life to make up a self righteousness but the great things of Faith Renovation spiritualizedness and such kind of Divinity as this was a mear stranger in their Schools not once heard of or looked after Our Saviour therefore in pressing Nicodemus so hard about this his ignorance 1. Would shew him the folly and silliness of that way of Divinity which was read among them and which he undertook to teach which was but as Mint Annise and Cummin to the great things of the Law dross trash and nothing in comparison of the sound and saving doctrines of Salvation 2. He would reprove him as justly he might for daring to be a teacher and leader of others in things which concerned their souls and eternal state and yet himself knew not the chief choicest and first doctrines that concerned the one or the other 3. These very doctrines that Christ is speaking of to him are so copiously and fully taught in the Old Testament that a Student and expounder of the Old Testament such as Nicodemus took himself to be might deservedly be blamed and did fall under a most just reproof when he proved so ignorant of them and unseen in them as he shewed he was How Regeneration is taught in Ezek. 11. 19. and Psal. 51. and other like Texts and how a new birth by Baptism and the Spirit is taught in Ezek. 36. 25 26. he and the rest of his Nation might have learned but they had eyes and saw not c. It was not the deficiency of the Doctrines but it was the blindness of the Doctors that was the cause that they were so ignorant of them 4. If Nicodemus did question only de modo when he saith How can these things be Then that answer hath something in it which some do give to this objection which is that he being a Doctor might have collected the possibility of this matter for all it seemed so wonderful from the powerful works and miracles that he read of in the Law But it appeareth by the words of Christ in the next verse Ye receive not our testimony that he questioned de ipsa re or of the truth of the thing it self Vers. 11. We speak that we do know c. Here is first an opposition plainly set between the ignorance of the Jewish Doctors and their blindfold teaching they knew not what twitted and reproved in the verse before Art thou a teacher and knowest not these things and spoken of 1 Tim. 1. 7. and between the Doctrine and glorious teaching of Christ and the other then Ministers of the Gospel who taught nothing but what they knew and understood And there is also a secret insinuation of that opposite or contrary carriage which indeed being regarded either nakedly and singly or as it lay in opposition one kind of carriage to another was exceeding strange and wonderful and that was that the Doctors of the Jews that taught for Divinity they knew not what should be believed so much as they were and that the preaching of Christ and his Disciples which taught nothing but what they knew and had seen should be believed so little Where as this speech is uttered by Christ in the plural number We speak what we know c. it hath bred some debate among expositors how to understand and determine whom he joyneth with himself in this word We Some conceive that he meaneth himself and the Prophets others that he meaneth himself and John the Baptist others that he intendeth himself only though he speak plurally as of more and some think that he meaneth himself with the Father and the Holy Ghost For the fixing of a setled and proper acceptation of the words though indeed any of these ways they make a fair and harmless construction it is to be observed that there is a we and a ye stand in opposition in the verse we teach ye believe not and they may help one to explain another When Christ saith ye believe not or ye receive not our testimony it doth not so naturally argue that there was company that came with Nicodemus and that Christ speaketh to them as Caietan conceiveth as it doth properly lye to be construed that Christ meaneth the whole fry of the Pharisees and of the other Jews that were carried away with their vain and fond opinions and traditions in matter of Religion as opposite and contrarying the Doctrine of the Gospel And as Except ye be born again vers 7. is but the same in sense with Except one be born again vers 3. so are the we and the ye in this verse to be rendred in such another kind of construction and they mean but thus The Gospel is preached among you and the Doctrine of it is of things certainly known and throughly understood but the people among you are so carried away with your Divinity which is you know not what that this Doctrine because so different from yours is not believed and the testimony of it is not entertained And so the we and the ye do not so punctually aim at any particular persons of this contrary acting as they do at the very acting of these contrary things themselves But if the we must be confined to any peculiar person or persons I should understand it of Christ himself speaking of himself in the plural number as he doth the like Mark 4. 30. when he speaketh of his preaching of the Gospel because all that should preach it should but preach his words and so this we is but I and whosoever shall preach these things and particularly the called Disciples that were now present with him may be joyned with him in this word and that not only because they were to be the eminent preachers of the Gospel hereafter but even because as it may be supposed they had begun in some sort to do so now for though their deputation for that function were more visible and punctual afterward yet can I not conceive them to be altogether dumb and silent now in that matter especially since the very next story tells us that Christ set them to baptize vers 22. compared with Chap. 4. 2. They had now been
12. that is who shall ascend into Heaven to fetch the knowledge of the Word from thence or the Doctrine of the Gospel the Word of Faith Rom. 10. 6 7 8. And so upon the observation of these three things thus laid down the connexion of this verse that we have in hand with the former and the sense of it in its self doth easily and evidently arise to this sense Ye believe not when I speak to you but the familiar and visible things of the Kingdom of Heaven and how then will you believe if I should speak of the highest and most heavenly mysteries of it And yet from me alone are those things to be learned and known for none can go up to Heaven to fetch the knowledge of them from thence but I came down from Heaven to reveal the will of God and to declare the Doctrine and Mysteries of Salvation and therefore if you believe not what I speak unto you you will never attain to the knowledge of the things of the Kingdom of Heaven And thus doth Christ tax Nicodemus and the Jews for a double unbelief 1. As in reference to him the Teacher whom they believed not though he alone was he who could and who was come to teach and reveal the great mysteries of the Gospel 2. As in reference to the things now taught which they believed not though they were the most visible and facil things of the Kingdom of Heaven And withal he holdeth out unto them a double instruction 1. That they should believe him about these heavenly things because he came down from Heaven And 2. That if they would not believe him in these things they must never expect to know them for none could go up to Heaven to fetch them thence The very same thing in sense with that in Chap. 1. 18. §. But he that came down from Heaven Here doth Christ speak one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of in the verse preceding a most heavenly point of the doctrine of the Kingdom of Heaven and that is about his own incarnation and he doth clearly shew the distinction of his two natures in one person his humane nature intimated in the title The Son of man the Divine Nature in that he saith he came down from Heaven and the union of these two when he saith that the Son of man is in Heaven Now Christ is said to come down from Heaven as Joh. 6. 51. first to intimate his Divine Nature and to shew that he was more than a meer man and so the Apostle interprets and applies the phrase 1 Cor. 15. 47. The first man is of the earth earthly The second man is the Lord from Heaven And so likewise when it is said of Christ that he was the Manna that came down from Heaven Joh. 6. 58. it sheweth and meaneth that he was a bread of a more high and eminent nature than the Manna that the Israelites eat in the wilderness and yet that was rained from Heaven too Neh. 9. 15. but Heaven here and in that place admitteth of a differing construction Secondly It is the usual speech of Scripture when it is relating the appearing of any of the persons in the Trinity in a visible evidence to say that God came down Exod. 3. 8. Exod. 19. 18. the Holy Ghost came down Luke 3. 22. c. And so may it be used of Christ in humane flesh when the Son of God appeared so visibly amongst men as that he conversed with them in their own nature it may very significantly be said of him that he came down from Heaven Not that the Godhead can change places which filleth all things nor that Christ brought his humane nature locally out of Heaven as hath been erred by some nor yet only because he was conceived by the Holy Ghost as it is construed by others but because he being the invisible God did appear visibly and in humane nature among the Sons of men §. The Son of man which is in Heaven Here is the truth and reality asserted both of his manhood and of his Godhead his manhood in that he is called The Son of man His Godhead in that he is said to be in Heaven And this doth not only confute those Heresies that have maintained that either Christ had not a real humane body or that he had not a real humane soul or that he consisted not of two distinct natures or that he was two distinct persons but this doth also set a plain and large difference detween the appearing of Angels in humane shapes and the appearing of Christ in humane flesh They were indeed in the shape of men but they were not the Sons of men but Christ was they when they were apparent upon earth in such shapes were not then in Heaven but he was Now how the Son of man may be said to be in Heaven whilest he was now speaking to Nicodemus on Earth may be resolved with a double answer 1. Because his conversation all the while he was upon the earth was intirely in Heaven For so is the conversation of the Saints of God on Earth said to be Phil. 3. 20. Et quanto magis Christi qui semper inspexerit Patris intima And how much more saith Grotius was the conversation of Christ there who always beheld the very bosom of the Father As Joh. 1. 18. And so doth Cajetan understand it that Christs humane soul did enjoy the beatifical vision of God continually and therefore he may well be said to be in Heaven even whilest he was on Earth But secondly this may properly be understood per communicationem idiomatum as Divines express it that is in such a sense as the Scripture intends when it applies the several properties of the two distinct natures in Christ indifferently to the whole person For the understanding of which and for the construing of this and divers other places of this nature these things may be taken into consideration 1. That as in the blessed Trinity there is distinction of persons but not distinction of natures so on the contrary in our blessed Saviour there is distinction of natures but not distinction of persons His Divine Nature one thing his Humane another but the person but one as in the constitution and being of our selves the soul is one thing and the body another and yet they constitute and make up but one man 2. That these two distinct natures in our Saviour had their distinct and several properties which were not communicable from the one to the other essentially as the manhood did not rise to infinity like the Godhead nor to those properties that are essential to infinity nor the Godhead descend to infirmity like the manhood nor to those properties that are essential to the infirmity of manhood 3. That though there were in Christ these really distinct natures and really distinct properties of these natures yet in regard of their union in his one person the Scripture doth not seldom
the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap. 1. 15. it is used here in reference to the whole hundred and twenty and to the whole number of believers Chap. 2. 46. Now the reason why the Evangelist doth so often harp upon this string and circumstance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of their conversing together with one accord may be either in respect of the twelve and one hundred and twenty or in respect of all the believers First The Apostles had been exceedingly subject in the lifetime of Christ to quarelsomness and contention about priority and who should be the chiefest as Mark 9. 34. Mark 20. 24. Yea even at the very Table of the Lords last Passover and Supper Luke 22. 24. And therefore it hath its singular weight and significancy and sheweth a peculiar fruit of Christs breathing the Holy Ghost upon them Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation discord or comparisons Secondly The 108 Disciples were in a subordinate or lower form in regard of some particulars to the twelve Apostles and yet was there no heart-burning scorning or envying no disdaining defying or controlling of any one towards another but all their demeanor carried in the unity of the Spirit and the bond of Peace Thirdly If those two places in Chap. 2. 46. 5. 12. be to be applied to the whole multitude of believers of the latter there may be some scruple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth singularly set out the sweet union that the Gospel had made among them though they were of several Countries several conditions and several Sects yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singleness of heart as they did convenire in the tertio of the Gospel so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel as Esa. 11. 6. 60. 18. 65. 25. 66. 42. Zeph. 3. 9. c. and it was an eminent fruit of Christs doctrine Joh. 15. 12. of his prayer Joh. 12. 17. and of his legacy Joh. 14. 27. Vers. 2. Cloven Tongues like as of fire Vers. 3. They began to speak with other Tongues §. Of the gift of Tongues The confusion of Tongues was the casting off of the Heathen Gen. 11. For when they had lost that language in which alone God was spoken of and preached they lost the knowledge of God and Religion utterly and fell to worship the Creature in stead of the Creator Rom. 1. Two thousand two hundred and three years had now passed since that sad and fatal curse upon the world the confusion of Languages and millions of souls had it plunged in Error Idolatry and Confusion And now the Lord in the fulness of time is providing by the gifts of Tongues at Sion to repair the knowledge of himself among those Nations that had lost that Jewel by the confusion of Tongues at Babel The manner of exhibiting this gift was in Tongues of fire that the giving of the Holy Ghost at the initiating of the Christian Church might answer and parallel the giving of the Law at the initiating of the Jewish and so it did both in time and manner that being given at Pentecost and in appearing of fire and so likewise this as was said before Vers. 5. And there were dwelling at Ierusalem Iews c. It was indeed the Feast of Pentecost at this time at Jerusalem but it was not the Feast of Pentecost that drew those Jews from all Nations thither First It was not required by the Law that these Jews that dwelt dispersed in other Nations should appear at Jerusalem at these Feasts Secondly It was not possible they should so do for then must they have done nothing else but go up thither and get home again Thirdly These Jews are said to dwell at Jerusalem and they had taken up their residence and habitation there but those that came up to the Festivals stayed there but a few days and so departed to their own homes The occasion therefore of these mens flocking so unanimously from all the Nations of the world was not the Feast of Pentecost but the general knowledge and expectation of the whole Nation of the Jews that this was the time of Messias his appearing and coming among them This they had learned so fully from the Scriptures of the Old Testament especially from Dan. 9. that both the Gospel and their own writers witness that this was the expectation of the whole Nation that the Messias was now ready to appear In the Scripture these passages assert this matter Luke 2. 26. 38. 3. 15. 19. 11. and Joh. 1. 20 21. In the Hebrews own writings we may find divers that speak to the same matter as that The Son of David shall come about the time when the Romans have reigned over Israel nine months from Mic. 5. 3. that his appearing shall be under the second Temple that it shall be not very long before Jerusalem should be destroyed and many such passages fixing the time of the Messias his coming to the very time that Jesus of Nazaret did appear and approve himself to be the Christ as may be seen in Sanhedrin cap. Helek Galat. lib. 4. Jeronym a Sancta Fide Mornaeus de Veritat Christ. rel And this so clearly and undeniably that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors that assert the time so punctually agreeable to the time of Christs appearing they have found out this damnable and cursed way to suppress that truth as to curse all those that shall be industrious to compute these times for they have this common execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their spirit burst or expire that compute the times And to these assertions of the Jews own Authors concerning this opinion of their Nation we may add also the testimony of Suetonius affirming the very same thing Percrebuerat Oriente toto saith he vetus constans opinio esse in fatis ut eo tempore Judea profecti rerum potirentur In Vespas And so likewise Tacitus Pluribus persuasio inerat antiquis sacerdotum literis contineri eo ipso tempore fore ut valesceret Oriens profectique Judea rerum potirentur Histor. lib. 5. That is An old and constant opinion had grown through the whole East that it was foretold that at that time some coming out of Judea should obtain the rule of things And many were perswaded that it was contained in the old records of the Priests that at that very time the East should prevail and some coming out of Judea should obtain the rule which though the blind Authors apply to Uespasian and Titus their obtaining of the Empire yet there can be no Christian eye but will observe that this opinion that was so prevalent
those places since it is plain enough that they mistake in many other things and let it be without all controversie that they study not so much truth in that affair as their own gain I wish less credit had been given to them and more search had been made out of Scripture and other Writers concerning the situation of the places CHAP. XXIV Some buildings in Acra Bezetha Millo MOunt Sion did not thrust it self so far Eastward as Mount Acra and hence it is that Mount Moriah is said by Josephus to be situate over against Acra rather than over against the upper City for describing Acra thus which we produced before a a a a a a Joseph De bello lib. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
from the South-West corner Josephus speaking of that deep Valley which runs between Sion and Acra saith b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is extended to Siloam for so we call the sweet and large fountain But now the Mounts Sion and Acra and likewise the Valley that cut between them did run out from East to West And the same Author in the same place speaking of the compass of the outtermost wall saith these things among other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence it bends to the South behind the fountain Siloam After the tumult raised at Jerusalem by the Jews under Florus the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews c c c c c c Idem ibid. lib. 2. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taking only one servant he would go about through the City as far as Siloam that is from the East to the West through the whole City and that thence from the peaceable and quiet behaviour of the people towards him he might perceive that the people were not in a heart against all the Romans but against Florus only III. Siloam was on the back of Hierusalem not of Sion Let that of Josephus be noted d d d d d d Idem ibid. lib 6. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Romans when they had drove out the Seditious from the lower City burnt it all to Siloam This we therefore observe because we may see some Maps which placing Siloam behind Sion do deceive here and are deceived when in truth it ought to be placed behind Acra The pool indeed of Siloam was behind some part of Sion Westward but the fountain of Siloam was behind Acra IV. It emptied it self by a double rivolet into a double pool to wit the upper and the lower 2 Kings XVIII 17. Esa. VII 3. The Lower was on the West and is called The Pool of Siloam Joh. IX 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus The Pool of Solomon in the place lately quoted And thence saith he the outermost wall bends to the South behind the fountain of Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence again bends to the East at the Pool of Solomon See 2 Chron. XXXII 30. And Esa. XXII 9 11. V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water concerning which the Fathers of the Traditions thus e e e e e e Succah cap. 4. â—al 7. The pouring out of water in what manner was it There was a golden cup containing three logs which one filled out of Siloam c. The Gemarists inquire f f f f f f Bab. ibid. fol. 48. 2. Whence was this custom From thence that it is said And ye shall draw waters with joy out of the wells of salvation g g g g g g Hieros ibid. fol. â—5 1. R. Levi saith Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught Because thence they draw out the holy Spirit h h h h h h Parah cap. 3. hal 2. Thence also they drew the water that was to be mingled with the ashes of the red Cow when any unclean person was to be sprinkled i i i i i i Avoth R. Nathan fol. 9. 1. The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake l l l l l l Hieros Chagigah fol. 76. 1. Let us also add these things but let the Reader unriddle them He that is unclean by a dead carkas entreth not into the mountain of the Temple It is said that they that should appear should appear in the Court Whence do you measure From the wall or from the houses Samuel delivers it from Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Siloam was in the middle of the City CHAP. XXVI The Girdle of the City Nehem. Chap. III. THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate That we suppose was seated on the South part yet but little removed from that corner which looks South East Within was the Pool of Bethesda famous for healings Going forward on the South part was the Tower Meah and beyond that the Tower of Hananeel in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus Zech. XIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus Jer. XXXI 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hippic Tower were not that placed on the North side this on the South The words of Jeremy are well to be weighed The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner And a line shall go out thence measuring near it to the Hill of Gareb and it shall go about to Goah And all the valley of dead carkasses and of ashes and all the fields to the brook Kidron even to the corner of the Horse gate on the East shall be holiness to the Lord c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb Not that Gareb certainly where the Idol of Micah was concerning which the Talmudists thus a a a a a a Bab. Sanhedr fol. 103. 2. See also Midr. Till in Psal. 132. Buxt in Lexic Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan saith from Gareb to Shiloh were three miles and the smoke of the Altar was mixed with the smoke of Michahs Idol but as Lyranus not amiss The Mount of Calvary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calves Pool following the Etymology of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing Lyranus Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carkasses and ashes The Chaldee Paraphrast and the Rabbines understand this of the place where the army of the Assyrians perished nor very subtilly For they seem to have perished if so be they perished near Jerusalem in the valley of Tophet or Ben-Hinnom Esa. XXX 33. And Jeremiah speaks of that valley namely the sink and burying place of the City a place above all others that compassed the City the most foul and abominable foretelling that that valley which now was so detestable should hereafter be clean and taken into the compass of the City but this mystically and in a more spiritual sense Hence we argue that the Tower of Hananeel was on the South side of the City on which side also was the valley of Ben-Hinnom yet bending also towards the East as the valley of Kidron bent from the East also towards the North. It will be impossible unless I am very much mistaken if you take the beginning of that circumference in Nehemiah from the corner looking North East which
inheritance of Jacob is promised to those that sanctifie the Sabbath because he sanctified the Sabbath himself Yea and more backwards yet even to the beginning of the world q q q q q q Targ. Id Cant. â— The first Psalm in the world was when Adams sin was forgiven and when the Sabbath entred he opened his mouth and uttered the Psalm of the Sabbath So also the Targum upon the title of Psalm XCII The Psalm or Song which Adam composed concerning the Sabbath day Upon which Psalm among other things thus Midras Tillin What did God create the first day Heaven and Earth What the second The Firmament c. What the seventh The Sabbath And since God had not created the Sabbath for servile works for which he had created the other days of the week therefore it is not said of that as of the other days And the evening was and the morning was the seventh day And a little after Adam was created on the Eve of the Sabbath the Sabbath entred when he had now sinned and was his Advocate with God c. r r r r r r â—ab Sanhedr fol. 38. 1. Adam was created on the Sabbath Eve that he might immediately be put under the Command c. III. Since therefore the Sabbath was so instituted after the fall and that by a Law and Condition which had a regard to Christ now promised and to the fall of man the Sabbath could not but come under the power and dominion of the son of Man that is of the promised seed to be ordered and disposed by him as he thought good and as he should make provision for his own honour and the benefit of Man VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful to heal on the Sabbath days THESE are not so much the words of Enquirers as Denyers For these were their dicisions in that Case s s s s s s Maimon in Schabb. c. XXI Let not those that are in health use physic on the Sabbath day Let not him that labours under a pain in his loyns anoynt the place affected with oyl and vineger but with oyl he may so it be not oyl of Roses c. He that hath the tooth ach let him not swallow vineger to spit it out again but he may swallow it so he swallow it down He that hath a soar throat let him not gargle it with oyl but he may swallow down the oyl whence if he receive a cure it is well Let no man chew Mastich or rub his teeth with spice for a cure but if he do this to make his mouth sweet it is allowed They do not put wine into a sore eye They do not apply fomentations or oyls to the place affected c. All which things however they were not applicable to the cure wrought by Christ with a word only yet they afforded them an occasion of cavilling who indeed were sworn together thus to quarrel him that Canon affording them a further pretence t t t t t t Talm. Schabb. cap. XIX This certainly obtains that what soever was possible to be done on the Sabbath Eve driveth not away the Sabbath To which sense he speaks Luke XIII 14. u u u u u u â—n Hieros Avodah Zaraâ— fol. 40. 4. Let the Reader see if he be at leisure what diseases they judge dangerous and what physic is to be used on the Sabbath VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If a sheep fall into a ditch on the Sabbath days c. IT was a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Hieros Jom Tobâ— fol. 62. 1. We must take a tender care of the goods of an Israelite Hence y y y y y y Maimon in Schabb. â— 25. If a beast fall into a ditch or into a pool of waters let the owner bring him food in that place if he can but if he can not let him bring clothes and litter and bear up the beast whence if he can come up let him come up c. If a beast or his foal fall into a ditch on a holy day z z z z z z Hieros in the place above â—â— R. Lazar saith Let him lift up the formes to kill him and let him kill him but let him give fodder to the other lest he die in that place R. Joshuah saith Let him lift up the former with the intention of killing him although he kill him not let him lift up the other also although it be not in his mind to kill him VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should not make him known BUT this not that he refused to heal the sick nor only to shun popular applause but because he would keep himself hid from those who would not acknowledge him This prohibition tends the same way as his preaching by Parables did Mat. XIII 13. I speak to them by parables because seeing they see not He would not be known by them who would not know him VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bruised reed shall he not break THESE words are to be applied as appears by those that went before to our Saviours silent transaction of his own affairs without hunting after applause the noise of boasting or the loud reports of fame He shall not make so great a noise as is made from the breaking of a reed now already bruised and half broken or from the hissing of smoking flax only when water is thrown upon it How far different is the Messias thus described from the Messias of the expectation of the Jews And yet it appears sufficiently that Esaiah from whom these words are taken spake of the Messias and the Jews confess it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till he send forth judgment unto victory The Hebrew and LXX in Esaiah read it thus He shall bring forth judgment unto truth The words in both places mean thus much That Christ should make no sound in the world or noise of pomp or applause or state but should manage his affairs in humility silence poverty and patience both while he himself was on earth and by his Apostles after his Ascension labouring under contempt poverty and persecution but at last he should bring forth judgment to victory that is that he should break forth and shew himself a judg avenger and conqueror against that most wicked Nation of the Jews from whom both he and his suffered such things and then also he sent forth judgment unto truth and asserted himself the true Messias and the Son of God before the eyes of all and confirmed the truth of the Gospel by avenging his cause upon his enemies in a manner so conspicuous and so dreadful And hence it is that that sending forth and execution of judgment against that Nation is almost always called in the New Testament his coming in Glory When Christ and his Kingdom had so long lain hid under the vail of humility and
speaking according to the vulgar conceptions of the Jews For whereas it had been plain enough to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day is the third day but he further adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside all this and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this too there seems a peculiar force in that addition and an emphasis in that word As if the meaning of it were this That same Jesus was mighty in word and deed and shewed himself such an one that we conceived him the true Messiah and he that was to redeem Israel And besides all these things which bear witness for him to be such this very day bears witness also For whereas there is so great an observation amongst us concerning the third day this is the third day since he was Crucified and there are some Women amongst us that say they have been told by Angels that he is risen again VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He took bread and blessed it c. IT is strange that any should expound this breaking of bread of the Holy Eucharist when Christ had determined with himself to disappear in the very distribution of the bread and so interrupt the Supper And where indeed doth it appear that any of them tasted a bit For the Supper was ended before it began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If three eat together they are bound to say grace f f f f f f Beracoth fol. 45. 1. That is as it is afterwards explained One of them saith let us bless but if there be three and himself then he saith bless ye g g g g g g Ib. fol. 49. 1. Although I do not believe Christ tyed himself exactly to that custom of sayiny let us bless nor yet to the common form of blessing before meat yet is it very probable he did use some form of blessing and not the words this is my body VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did not our heart burn within us BEZA saith In uno exemplari c. In one Copy we read it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not our heart hid Heinsius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in optimis codicibus legitur It is written hidden in the best Copies Why then should it not be so in the best Translations too But this reading favours his Interpretation which amounts to this were we not fools that we should not know him while he was discoursing us in the way I had rather expound it by some such parallel places as these My heart waxed hot within me while I was musing the fire burned Psal. XXXIX 3. His word was in mine heart as a burning fire Jerem. XX. 9. The meaning is that their hearts were so affected and grew so warm that they could hold no longer but must break silence and utter themselves So these were we not so mightily affected while he talked with us in the way and while he opened to us the Scriptures that we were just breaking out into the acknowledgment of him and ready to have saluted him as our Lord That is a far fetcht conceipt in Taanith h h h h h h Fol. 20. 2. R Alai bar Barachiah saith If two disciples of the wise men journey together and do not maintain some discourse betwixt themselves concerning the Law they deserve to be burnt according as it is said It came to pass as they still went on and talked behold a Chariot of fire and Horses of fire c. 2 Kings II. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying the Lord is risen indeed and hath appeared to Simon I. THAT these are the words of the Eleven appears from the case in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found the Eleven and them that were with them saying They having returned from Emmaus found the Eleven and the rest saying to them when they came into their presence The Lord is risen indeed and hath appeared unto Simon But do they speak these things amongst themselves as certain and believed or do they tell them to the two Disciples that were come from Emmaus as things true and unquestionable It is plain from St. Mark that the Eleven did not believe the Resurrection of our Saviour till he himself had shewed himself in the midst of them i i i i i i Mark XVI 11. 13. They could not therefore say these words The Lord is risen and hath appeared to Simon as if they were confidently assured of the truth of them But when they saw Simon so suddenly and unexpectedly returning whom they knew to have taken a journey toward Galilee to try if he could there meet with Jesus they conclude hence Oh! surely the Lord is risen and hath appeared to Simon otherwise he would not have returned back so soon Which brings to mind that of the Messenger of the death of Maximin k k k k k k In Iul. Capitol The messenger that was sent from Aquileia to Rome changing his Horses often came with so great speed that he got to Rome in four days It chanced to be a day wherein some games were celebrating when on a sudden as Balbinus and Gordianus were sitting in the Theatre the Messenger came in and before it could be told all the people cry out Maximin is slain and so prevented him in the news he brought c. We cannot well think that any worldly affairs could have called away these two from the Feast before the appointed time nor indeed from the company of their fellow Disciples but something greater and more urgent than any worldly occasions And now imagine with what anguish and perplexity poor Peter's thoughts were harrast for having denyed his Master what emotions of mind he felt when the Women had told him that they were commanded by Angels to let Peter particularly know that the Lord was risen and went before them into Galilee and they might see him there Mark XVI 7. That it seems to me beyond all question that one of these Disciples going toward Emmaus was Peter who assoon as he had heard this from the Women taking Alpheus as a companion of his journey makes toward Galilee not without communicating before hand to his fellow disciples the design of that progress They therefore finding him so suddenly and unexpectedly returned make the conjecture amongst themselves that certainly the Lord had appeared to him else he would never have come back so soon Compare but that of the Apostle 1 Cor. XV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen of Cephas then of the twelve and nothing can seem exprest more clearly in the confirmation of this matter Object But it may be objected that those two returning from Emmaus found the Eleven Apostles gathered and sitting together Now if Simon was not amongst them they were not Eleven Therefore he was not one of those two Answ. I. If it should be granted that Peter was there and sate
of the place is that Christ shining forth in the light of the Gospel is a light that lightens all the world the light of the Law shone only upon the Jews but this light spreads wider even over the face of the whole earth VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave them power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He empower'd them So Eccl. V. 19. VI. 2. He gave them the priviledg the liberty the dignity of being call'd and becoming the Sons of God Israel was once the Son and the first-born Exod. IV. 22. but now the adoption of Sons to God was open and free to all Nations whatever VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which were born not of blood IT may be a question here whether the Evangelist in this place opposeth regeneration to natural generation or only to those ways by which the Jews fancy'd men were made the Sons of God Expositors treat largely of the former let us a little consider the latter I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of bloods Observe the Plural number k k k k k k Shemoth rabba Sect. 19. Our Rabbins say that all Israel had thrown off Circumcision in Egypt but at length they were circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blood of the Passover was mingled with the blood of the circumcised and God accepted every one of them and kissed them l l l l l l Gloss. in Vajicra rab fol. 191. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while thou wert in thy bloods live i. e. In the twofold blood that of the Passover and that of the Circumcision The Israelites were brought into Covenant by three things by Circumcision by Washing and by offering of Sacrifices In the same manner an heathen if he would be admitted into Covenant he must of necessity be circumcised baptised and offer sacrifice m m m m m m Maimon Issure◠biah cap. 13. We see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of bloods of the Passover and Circumcision they say the Israelites were recover'd from their degeneracy and how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the bloods of Circumcision and Sacrifices with the addition only of washing they suppos'd the Gentiles might become the Sons of God being by their Proselytism made Israelites and the children of the Covenant for they knew of no other adoption or Sonship II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the will of the flesh In the same sense wherein the Patriarchs and other Jews were ambitious by many wives to multiply children to themselves as being of the seed of Israel and children of the Covenant III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the will of man in that sense wherein they coveted so many proselytes to admit them into the Religion of the Jews and so into Covenant and Sonship with God These were the ways by which the Jews thought any became the Sons of God that is by being made Israelites But it is far otherwise in the adoption and Sonship that accrues to us by the Gospel VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory as of the only begotten THIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place imports the same thing as worthy We saw his glory as what was worthy or became the only begotten Son of God He did not glister in any worldly pomp or grandeur according to what the Jewish Nation fondly dream'd their Messiah would do but he was deckt with the glory of holiness grace truth and the power of miracles VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And grace for grace HE appear'd amongst us full of grace and truth and all we who convers'd with him and saw his glory of his fulness did receive grace and truth Nay further we receiv'd grace toward the propagation of grace i. e. the grace of Apostleship that we might dispense and propagate the grace of the Gospel toward others that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the end or design of a thing very frequently there are hardly any but must needs know VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou that Prophet THAT is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. IX 8 19. One of the old Prophets that was risen again I. The Masters of Traditions were wont to say that the spirit of Prophesie departed from Israel after the death of Zachary and Malachy So that we do not find they expected any Prophet till the days of the Messiah nor indeed that any in that interim of time did pretend to that character II. They believ'd that at the coming of the Messiah the Prophets were to rise again a a a a a a Sanhedr fol. 91. 2. They watchmen shall lift up the voice with the voice together shall they sing Isa. LII 8. R. Chaia bar Abba and R. Johanan say All the Prophets shall put forth a song with one voice b b b b b b Ibid. fol. 92. 2. All the just whom God shall raise from the dead shall not return again into the dust Gloss. Those whom he shall raise in the days of the Messiah To this Resurrection of the Saints they apply that of Micah V. 5. c c c c c c Succah fol. 51. 2. We shall raise against him seven shepherds David in the middle Adam Seth Methusalem on his right hand Abraham Jacob and Moses on his left And eight principal men but who are these Jess Saul Samuel Amos Zephany Zedechiah or rather Hezekiah as Kimch in loc Messiah and Elijah But indeed saith R. Solomon I do not well know whence they had these things Nor indeed do I. The Greek Interpreters instead of eight principal men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight bitings of men a very forreign sense They mistook in reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence by how much nearer still the Kingdom of Heaven or the expected time of Messiah's coming drew on by so much the more did they dream of the Resurrection of the Prophets And when any person of more remarkable gravity piety and holiness appear'd amongst them they were ready to conceive of him as a Prophet raised from the dead Mat. XVI 14. That therefore is the meaning of this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou one of the Prophets rais'd from the dead VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why then baptisest thou THE Jews likewise expected that the world should be renew'd at the coming of the Messiah d d d d d d Sanhedr fol. 52. 2. In those years wherein God will renew his world Aruch quoting these words adds In those thousand years So also the Gloss upon the place Amongst other things they expected the purifying of the unclean R. Solom upon Ezek. XXXVI 26. I will expiate you and remove your uncleanness by the sprinkling of the water of purification Kimchi upon Zach. IX 6. The Rabbins of Blessed memory have a Tradition that Elias will purifie the bastards and restore them to the Congregation You have the
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
natural generation and that God would circumcise So was the Primitive institution of Baptism As it was used originally to admit Proselites so it is used in the Gospel to admit all Nations it was used then to denote washing from moral and legal pollution now under the Gospel to denote washing from natural and is of this everlasting use As washing in the Temple was a needful introduction into it so Christ ordained this that at our entrance into his Religion we might read our natural defilements and our cleansing from them Baptism is the Epitome of what comes to us from both Adams pollution from the first and purifying from the second These great doctrines are read in these primis elementis first elements the sum whereof is that if we intend to come into the Kingdom of Christ we must be purified 2. As it reads doctrines to us so it seals the truth of the promises It is a seal of the Covenant it is as a seal to a Deed. We put our seal two ways by believing and obeying God puts his three viz. by his oath Heb. VI. 17. by the blood of his Son and by the Sacraments These Sacraments are everlasting visible seals and hence appears the reason of their continuance Circumcision is a seal Rom. IV. 11. And he received the sign of circumcision a seal of the righteousness of the Faith How was it a seal of the righteousness of the Faith Not to seal Abrahams righteousness but Gods truth and therefore it is called his Covenant It seald that righteousness that is by Faith So baptism is a seal likewise in the nature of circumcision Observe how Circumcision and the Passover answer to Baptism and the Lords Supper Circumcision Passover Seals of the Righteousness by Faith Baptism Lords Supper Of the life by Faith Now this seal being imprinted upon all in their admission to the Church 't is as much as if God should have said you coming into the administration of the Covenant here is my mark that I will perform all I promise 3. There is an obligatory end of it to engage them that are baptized on their part As a Covenant is of mutual obligation and so are seals As by circumcision a Jew was made debtor to the Law Gal. V. 3. I testifie to every man that is circumcised that he is a debtor to the whole Law So Baptism makes him that receives it debtor to the Gospel See the Text for this and vers 20. Teaching them to observe all things that I have commanded you It brings into the bond of the Covenant a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant Now the equity of this obligation lies in two things First in Christs institution It is equal that he lay obligation on all that come to serve him And secondly in the equity of the things themselves that are required 4. There is a privilegial end of Baptism It brings into the number of the owned people It badged out some to escape the wrath to come Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Vipers who hath warned you to flee from the wrath to come God makes a plain difference betwixt the Church and Pagans There are promises providences to this which belong not to them Now this rite gives admission into that Society It makes Disciples so the Text speaks by this they are admitted into the atrium of the Temple into the Court of the Church and stand no longer without among the strangers As the Sichemites by circumcision came into Jacobs family and came under his Promises and Providences Baptism brings the baptised person into the condition of Ruth puts us under the wings of the Almighty II. Ruth 12. Having spoken something to the Apostles Commission and Work and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations baptizing them observed how Baptism introduces into the School of Christ and upon this considered the nature of Baptism viz. that it is Doctrinal Sigillative Obligatory Privilegial I shall now make some Application on that and then proceed to the Form prescribed to be used in Baptism In the Name of the Father and of the Son c. Look back then in your thoughts upon the ends named and Observe hence I. The durableness of the Sacraments because these ends are durable Things of Divine Institution are as durable as their ends Both Sacraments now a days are at indifference nay some assert them needless As God complained of old that men made his Law a common thing so he may now take up the same complaint of his Sacraments And the reason is because men know not the nature of them But they rose with the Gospel and they must live with it because of such affinity betwixt them They hold forth the same doctrines with the Gospel and they are seals of the same promises As Circumcision and the Passover dured that Oeconomy so these Sacraments Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel and unless there be no Gospel or a new Gospel they must continue 1 Cor. XI 25. This Cup is the New Testament in my blood The New Testament in Christs blood must last with the New Testament And observe God would not lay by Circumcision and the Passover without other rites were brought in in their stead and one in the place of the other Baptism in the place of Circumcision the Lords Supper in the place of the Passover Let Anabaptists cavil and contend against this assertion as much as they will it is yet most true Christ laid down those and took up these and so one takes beginning at the end of the other as the two Testaments do and both like Cherubs wings reach from one side of the House of God to the other and meet in the middle Joshua's pillars in the water of Jordan and at Gilgal where the children of Israel ate the Passover must indure because the ends wherefore they were set up were to indure IV V Chapters of Joshua And so must the two Sacraments these monuments indure also because their ends indure viz. To seal Gods truth and our homage Learn O ye Candidates for the Ministry the perpetuity of Sacraments they are not for a moment they are not arbitrary It is sad to see what authority men take over the Sacraments Some Congregations have had none these fourteen years and what think these men of the Sacraments What light businesses indeed are they if men may thus dispose of them I wish God avenge not the quarrel of the seals of the Covenant And as he punished the Jews for suffering his Temple to lie waste I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste II. Hence we infer the lawfulness of admitting Infants to Baptism Look back to the three things last spoken of concerning the Sacraments that they
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