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
it self viz. a blessing from the Spirit of Messias which is the Spirit of God Let us observe these things gradually or in order I. That whereas the Jews expected Messias in his Personal and pompous presence he resolves them that his Presence is by his Spirit and his Victory by his Spirit See that John XVI 7. Nevertheless I tell you the truth it is expedient that I go away from you for if I go not away the Comforter will not come unto you but if I depart I will send him unto you He speaks there in reference to the Jews opinion that called Messias Menahem Comforter and looked for earthly comforts from him No saith he It is expedient for me to go away and my Spirit shall supply comforts unto you To that purpose is that Joh. XX. 17. Touch me not for I am not yet ascended to my Father Greg. Nyssen for Adveniat regnum tuum speaks of Lukes having it Adveniat Spiritus sanctus tuus insted of Thy Kingdom come let thy Holy Spirit come The thing is true though the authority questionable II. For the justifying and evidencing this that his Presence is by his Spirit and so his Rule he sent his Spirit in powerful Demonstrations as you read in the Acts of the Apostles that by the sight of his Spirit men might come to own him Observe that passage Joh. XIV 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father You my Disciples shall do greater things than I do why so For the magnifying of the Spirit Hence that in Mark III. 28 29. He that should speak against the Son should be pardoned but not he that should speak against the Holy Ghost He that shall blaspheme against the Holy Ghost hath never forgiveness Because the Son appeared in meanness and his personal presence was not to be insisted on but the Holy Ghost came in all powerful and convincing Demonstration Hence Ananias and Sapphyra were so severely punisht because their sin was against the Holy Ghost Why hath Satan filled thine heart to lye to the Holy Ghost V. Act. 3. III. The Spirit did by these demonstrations of power assert the Deity and authority of Christ and his own as sent by him and to be his Spirit See Joh. XVI 8 9 10. And when he the Spirit is come he will reprove the World of sin and of righteousness and of judgment Of sin because they believe not on me Of righteousness because I go to my Father and ye see me no more Of judgment because the Prince of this World is judged And by that very thing is shewed Christs Rule and Work in his Church by his Spirit IV. That as the Spirit by these Demonstrations was to assert Jesus so the Apostles at that time baptized only in the Name of Jesus And accordingly the gift of the Spirit was given at Baptism See Act. XIX 2. He said unto them have ye received the Holy Ghost since ye believed Signifying that the receiving of the Holy Ghost followed upon Baptism As the Spirit of God that is the Holy Ghost rested on Christ at his Baptism so the Spirit of Christ that is the Holy Ghost rested on His at their Baptism Not on all Why Because he was come for that end to inable the Disciples to teach and preach and to assert Jesus V. When the Doctrine of Jesus and the Spirit were thus manifested then it was ripe to baptize in the Name of the Father Son and Holy Ghost Each Person had demonstratively approved his Godhead The Father under the Old Testament Hence is the tenor of Christs speech John V. 19 20. The Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise For the Father loveth the Son and sheweth him all things that himself doth and he will shew him greater works than these that ye may marvel The Son hath demonstrated his Godhead by his conversation among us Joh. I. 14. The Word was made flesh and dwelt among us and we beheld his Glory the Glory as of the only begotten of the Father And by his Resurrection Rom. I. 4. Declared to be the Son of God with power by the resurrection from the dead And lastly by pouring down of his Spirit when he was ascended The Holy Ghost demonstrated his Godhead by his powerful actings VI. Turn your minds back to Babel Gen. XI there the Heathen lost the knowledge of the true God Rom. I. 21. c. Because when they knew God they glorified him not as God neither were thankful but became vain in their imagination and their foolish heart was darkned And changed the glory of the uncorruptible God into an image made like to corruptible man c. Thence forward consider what was done in that peculiar people whom God had chosen for revealing the true God Father Son and Holy Ghost And when all those revealings were full than it was ripe to bring that manifestation of God among the Heathen Go and teach all Nations baptizing them c. It is as much as if Christ should have said to his Apostles The Heathens have lost the knowledge of the true God now bring that knowledge among them again and baptize them in the Name of the true God Father Son and Holy Ghost As Baptism was in the Name of Jesus among the Jews where the question was about the true Messias so among the Gentiles where the question was about the true God Baptism was in the Name of Father Son and Holy Ghost Lay Rom. I. 25. to this Text. Who changed the truth of God into a lie and worshipped and served the creature more than the Creator The casting off the Gentiles was because they worshipped the Creature What was their Recovery in the Text Was it to bring the worship of the Creature among them again as the Arian and Socinian gloss No but to bring the knowledge and worship of the Creator among them of the true God and that was Father Son and Holy Ghost I shall not go about to confute those cursed opinions the Lord rebuke them I shall only observe these things upon them First That as they blaspheme the greatest so the plainest truths in the Bible I cannot but wonder at the denial of the Godhead of Christ and though the God-head of the Holy Ghost is not in so plain terms yet it is in as plain Evidences as can be Secondly That they go clean cross to the stream of Scripture The main purpose of that is to extol Christ and the Holy Ghost the main purpose of these to abase them Thirdly Grant them what they would have they set themselves further from Heaven and Hope when the Redeemer and Sanctifier are but Creatures Fourthly Observe here the Spirit of old Antichrist and how it hath descended First The Jews began and
verbatim to it The Jerusalem Gemarists give an instance of such a thing in Sanhedr fol. 20. col 3. Joseph the Maonite interpreted in the Synagogue in Tiberias these words Hear ye this all ye people Why do not ye labour in the Law have not I given the Sanhedrin to you for a gift And hearken O house of Israel Why do you not give the Sanhedrin the gift I appointed you at Sinai And hearken O house of the King for the judgment is to you I speak it to you but the judgment is to the Priests I will come and sit with them in judgment and end and destroy them out of this world So Christ in reading the Lesson out of the Prophet becomes his own Interpreter and Paraphrast both SECTION XVIII MATTH Chap. IV. Ver. 13 14 15 16 17. MARK Chap. I. Ver. 14 15. CHRIST at Capernaum in the coasts of Zebulon and Nepthali c. WHereas Matthew in the beginning of this Section telleth that Christ left Nazareth Luke in the end of the preceeding shews the reason why namely because he was in hazard of his life there and so the connexion is made plain In the coasts of Zebulon and Napthali captivity had first begun 2 King 15. 29. and there Christ first beginneth more publickly and evidently to preach the near approach of the Kingdom of Heaven and redemption In the first plantation of the Land after the captivity Galilee escaped from being Samaritan and was reserved for this happy priviledge of being the first scene of Christs preaching the Gospel And as that country was inhabited by a good part of the ten Tribes before their captivity so upon the return out of Babel in the ten tribes of Zorobabel and Ezra it may well be held to have been planted with some of the ten Tribes again For 1. Observe in Ezra 1. that there is a Proclamation from Cyrus that any of the blood of the Jews wheresoever within his dominions should have liberty to go up to Jerusalem ver 3 4 5 Now undoubtedly the ten Tribes were then residing within his dominions and it is harsh to conceive that they had all so far utterly forgot God and their country as none of them to desire to go to their own Land again when permitted 2. There is a summa totalis in Ezra 2. of fourty two thousand three hundred and threescore ver 64. that returned out of captivity upon that Proclamation and there are the number of several families reckoned as making up that sum whereas if the total of these particulars be summed up it reacheth not by sixteen thousand or thereabout to that number of forty two thousand three hundred and threescore Where then must we find those sixteen thousand since they arise not in the number of the families there named The families there named are of Juda and Benjamin and then certainly those sixteen thousand can hardly be imagined any other then of the ten Tribes And 3. Whereas it is apparent that the returned of Judea and Benjamin planted Judea whom can we imagin but some of the ten Tribes to have planted Galilee And hence their difference in language from the Jews of Judea and in several customs And hence the reducing of some after the captivity to the line of some of the ten Tribes as Hannah to the Tribe of Asher Luk. 2. 36. Ben Cobisin of the line of Ahab Talm. Jerus in Taanith fol. 68. col 1. And here is the first returning of the ten Tribes to be supposed and it carrieth fair probability that the most of the twelve Apostles and many of the rest of the Disciples that were of Christs most constant retinue were of the progeny of some of the ten Tribes returned SECTION XIX LUKE Chap. V from the beginning to Ver. 12. MATTH Chap. IV. Ver. 18 19 20 21 22. MARK Chap. I. Ver. 16 17 18 19 20. Peter and Andrew c. called to be fishers of men THe method and series is confirmed by the transition of Matthew and Mark but in the order of Luke there is some difficulty 1. He relateth the calling of these Disciples differently from the relation given by the other for they say Christ called Peter and Andrew as he walked by the sea side but he storieth their call when Christ was with them in the ship they say he called James and John at some distance beyond Peter and Andrew but he carrieth it as if he called them all together But this is not contrariety but for the more illustration they all speak the same truth but one helps to explain another The story at full in them all is thus As Jesus walked by the sea of Genezareth he saw two ships standing there the one whereof belonged to Peter and Andrew and the other to James and John All these men being partners had been fishing all night but had caught nothing and were now stepped down out of their ships to wash their nets Christ pressed with multitude on the shore entreth into Peters ship and thence teacheth the people And thence putting off a little into the main he helpeth Peter to a miraculous draught of fishes which was so unwieldy that he was glad to becken up James and John from the shore to come and help them The draught of fishes was got up and boated and then James and John return to the shore again and fall to mending their net which was rent at the helping at so great a draught Peter seeing what was done adoreth Christ and he and Andrew being yet at sea are called by him for fishers of men and bringing their ship to shore they leave all and follow him Christ and they coasting a little further along the shore came to James and John and he calleth them And thus lieth the story at the full 2. A second scruple in the order of Luke is this that he hath laid the two miracles of casting out a Devil in Capernaum Synagogue and the healing of Peters mother in law before the calling of these Disciples which apparently by this Evangelist were after But the reason hereof may be conceived to be especially this In Chap. 4. ver 30 31. he had related that Jesus escaping from Nazaret came down to Capernaum and being now in the mention of his being there he recordeth these two miracles that he did there though not at that very time he hath brought them in having an eye in that his relation rather to the place then to the time And so we shall observe elsewhere that the very mention of a place doth sometimes occasion these holy penmen to produce stories out of their proper time to affix them to that their proper place These Disciples hitherto were only as private men following Christ and here is the first time that they are but mentioned to the Ministerial function to be fishers of men How then did they baptize before John 3. 22. with John 4. 2. And the starting of this question calleth to remembrance that saying of
much augmented and inlarged The Jews the first as we observed at the second Epistle to the Thessalontans and this the second Antichrist at his full stature It is true indeed that Rome Heathen is one part of him but observe how little a part reputed in comparison of Rome Papish the Star fallen from Heaven So that though that did woful things yet you see the first wo is fixed here The way of his bringing wo upon the Earth is by filling the World with smoke and darkness of ignorance and humane traditions and inventions and out of this smoke come his locusts of his votary orders The locusts described much like those in Joel 1. for their terror and destroying only their having the faces of men speaks them men-caterpillers and their Nazarite-like hair long as the hair of women speaks them votaries or such as take on them vowed Religion Their trading is not with grass or the green things of the Earth as other Locusts do but with Men and they are Locusts in name but Scorpions in action wounding with the sting of their tails the teacher of lies is the tail Isa. 9. 15. but not killing leaving men indeed in a Religion and a profession of Christ but no better then a venomed and dying one The time of their tormenting is five months the time of Locusts ravening ordinarily from the spring well shot forth to harvest This is the first wo. These Locusts stings mind me of a story or two in the Roman History which let me mention here though I cannot apply them hither Dion in his story of the life of Domitian saith thus About that time divers began to prick many whom they pleased with poysoned needles whereof many died hardly feeling what was done to them And this was practised not only at Rome but almost through all the world And again in the life of Commodus About that time saith he there was so great a mortality that oft times there died two thousand in Rome in one day And many not only in the City but also through the whole Roman Empire were killed by mischievous men who poysoning needles pricked others with them as also it had been in Domitians time and so innumerable people died by this means But there was no greater plague then Commodus himself c. The sounding of the sixth Trumpet begins another wo. Four Angels loosed which were bound in Euphrates and come with a terrible Army and horses breathing fire and smoke and brimstone and having stings in their tails c. The Turks and Mahumetans coming as a plague upon the Eastern part of the World as the Papacy on the Western These hurt with their tails false doctrine as well as the other did in the former Trumpet but these have also heads in their tails which the other had not for these hold out another Head and Saviour Mahomet REVEL CHAP. X. A Little Book in the hand of Christ speaketh the restoring of Religion and Truth after all the darkness and confusions mentioned before The words in ver 6 7. do help to state the intent of this Vision He sware by him that liveth for ever that there should be delay of time no longer but in the days of the seventh Trumpet the mystery of God should be fulfilled The mystery of God is his gathering in of his Elect more especially of the Gentiles Rom. 16. 25 26. Ephes. 3. 5 6. and hitherto there had been great hinderance by Rome Heathen by Heresies Papacy Turcism but at last Christ swears that there should be no more delay the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken so here and not unconsonant to the signification of the word and very consonant to the context and to the place from whence this verse is taken That is Dan. 12. 7. where the Angel is brought in swearing as here that the trouble of Antiochus and his persecution and hindrance should be so long and there should be no delay further but there should be a restoring That place laid to this and Antiochus looked upon as a figure of Antichrist the construction of this place is easie Only the great Angel would have the speech of the seven thunders which refer to these times to be concealed The Prophesie in general intimates the restoring of the Gospel in these later times which is handled in the next Chapter but very generally and very briefly Johns eating of the little Book as Ezek. 2. 8. and the words to him Thou must Prophesie again before many People and Nations and Tongues and Kings do not so much infer Johns going abroad after this to preach to many Nations himself as it doth the progress of the truth that he preached through Nations and People which had been supprest so long aiming at these times when the Gospel last broke out from under Popery The passage is parallel to the last words in the Book of Daniel Go thy way till the end be for thou shalt rest and stand in the lot at the end of days Not that Daniel should live till the end of those miseries by Antiochus but that his doctrine and the truth should stand up and be restored in those times The phrase is such another as when Christ telleth his Disciples that they should sit on twelve Thrones judging the twelve Tribes of Israel which is not meant of their personal sitting to judge but that their doctrine should judge and condemn that unbelieving Nation REVEL CHAP. XI THE Vision of this Chapter is in order to the accomplishing of the mystery of God which was spoken of Chap. 10. 7. As Ezekiels measuring of a new Temple shewed the restoring of Religion and of the Lords people and foretold of the new Jerusalem and calling of the Gentiles To the same purpose is the measuring of the Temple here The Church was under the mystical Babylon Chap. 9. as the Jews were under the Eastern when Ezekiel wrote those things now as that description of the measures of the Temple was a prediction and pledge of their coming forth so this speaketh to the same tenor John is commanded to leave the Court which is without the Temple forth and not to measure it Because it was given to the Gentiles and they should tread the holy City fourty and two moneths Not in an hostile way but as the flock of the Lord tread his Courts there worshipping him as see the phrase Isa. 1. 12. Psal. 122. 2. and the meaning seemeth to be this Measure not the Court of the Gentiles for their multitudes that come to attend upon the Lord shall be boundless and numberless The two and forty moneths and a thousand two hundred and sixty days ver 3. and Chap. 12. 6. and a time and times and half a time Chap. 12. 14. are but borrowed phrases from Daniel who so expresseth the 3 years and an half of Antiochus his persecution and treading down Religion Dan. 7. 25. 12. 7 11. and they mean times of trouble and are used
They had both the same end repentance For though our Christian baptism is called the Baptism for remission of sins Act. 2. 38. c. and a great deal of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptism of John Mark 1. 4. Fourthly Whereas it is commonly said that one end of our Saviours being baptized was that he might sanctifie our baptism how can this be supposed if he received not our baptism but one different from it Fifthly The Disciples were baptized with no baptism but that of John for Christ baptized them not and who other should do it cannot be imagined and therefore if this of ours be more excellent then Johns we have a better baptism then the Apostles that first administred it Sixthly and lastly Howsoever the Schools without any stumbling do hold rebaptization of those that had received the baptism of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptism of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptism then their baptism to them and not that they took any other then that of John but that they now began to entertain and apply it to the right intent As it may be exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance He was circumcised while he was an unbeliever because he was a Midianite a child of Abraham now when he came to be a convert and imbraced the true Religion he was not to be circumcised again for that was not possible but he then began to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may be understood to be the words of Paul and not of Luke as see Beza in loc This phraze of baptizing with the Holy Ghost sheweth first the restoring of the Holy Ghost which long ago was departed from Israel and gone up Secondly The abundance and plenteousness of that gift when it should be exhibited that it should be as water poured upon them as the word is used Joel 2. 28. Thirdly It sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the Holy Ghost §. You. That is some of you as 1 Sam. 8. 11. He will take your sons that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity §. And with fire From Isa. 4. 4. The Lord shall wash the filthiness of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgment and by the spirit of burning It is easily to be resolved what John meaneth here by fire seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day when we know he appeared in the visible shape of Tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the Holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To express the various operations of the Holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeal 3. To burn up corruption 4. To purifie the nature 5. To turn the man to its own qualification of sanctity as fire maketh all things that it seiseth like it self 3. To strike terror in the hearts of men lest they should despise the Gospel and to win reverence to the Holy Ghost for fear of the fire 4. Hereby was clearly and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from Heaven intimating that they are lively sacrifices and accepted who are inflamed by the Holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Vers. 17. Whose fan is in his hand By the fan in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Son Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the Holy Ghost and that as the Baptist in the former words hath told what Christ would do at his first coming and appearance so in these what he will do at his second but I rather adhere to the interpretation of them that by the Fan of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First Because unless it be thus taken we have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power in the Gospel then upon any other thing that concerned him in the work of Redemption and this being in several respects more regardable then his baptizing with the Holy Ghost it cannot be imagined that John should omit to bear witness of him for such a thing nay it had been to neglect to bear witness of him for the chief thing of all Secondly Because the Gospel or the Word of God is the proper touchstone that trieth and differenceth betwixt gold and dross truth and falshood pure and vile and this is the instrument wherewith he confoundeth every strong hold that exalteth it self against himself Isa. 11. 4. 2 Thes. 2. 8. Revel 1. 16. 2. 16. And Thirdly Because John speaketh of Christ as he should presently shew himself among them as it is apparent in the verse preceding and not as he should shew himself at the end of the world §. His floor If these words and those that follow be applied to the whole Church in all places and at all times in general the application may be very profitable and pertinent as giving warning to all men to bring forth the fruits of repentance for fear of the judgement to come and so the end of this verse may be of the same use
to be the proper reason why the Evangelist useth the preterimperfect tense which Beza could see no reason why he should because he speaketh of Christ which had been with John at Jordan and was but newly gone out of his sight So that the first verse of this Section according to this construction doth properly come in its order in the time between Christs baptizing and his getting into the wilderness and accordingly it might have been laid after the very first verse of the last Section and there have made this series of the Story And immediately after the baptism of Jesus the Spirit driveth him into the wilderness and when he was rapt away and but newly out of sight John bare witness and cried saying This was he of whom I spake but I was unwilling to part that story which lieth so joined and it is timely enough to give notice of the order in this place Now the next story in this Section of the discourse betwixt the messengers of the Jews and John they questioning who he was and what he meant to baptize it was just in the time while Christ was under the last temptation or as he was returning from the high mountain wheresoever it was to Jordan again for the Text telleth expresly that on the next day after this dispute Jesus appeareth at Jordan in the sight of John ver 29. and from thence forward the connexion of the stories following is so clear ver 35. 43. that it needeth no further demonstration Harmony and Explanation Ver. 15. Iohn bare witness of him and cried c. THE Evangelist from the beginning of the Chapter to this place and in it doth purposely go about to shew what declarations and demonstrations were given of Christ both before his coming in the flesh and after what before we shewed in their proper place upon the Chapter to the fourteenth vers what after is shewed in this verse and the next that follows In the fourteenth verse he tells that Christ declared himself to be the only begotten of the Father by conversing among his Disciples full of grace and truth And in this verse he sheweth how John declared and published him to all that came to be baptized and in the next verse how his Disciples received of his fulness c. Now Johns manner of testimony of him he expresseth by these two words He beareth witness and cried words of different tenses as was observed before and of some difference of sense in that diversity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the present tense is properly to be understood 1. Of Johns whole Ministery Function and Office as vers 7. explaineth it He came for a witness not to be restrained to this or that particular vocal and verbal testimony that John gave of Christ no nor to all the vocal testimonies that he gave of Christ but to be dilated to Johns whole course and ministry that he beareth witness to Christ in that God raised up such a one to be his fore-runner And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense is to be applied to the particular testimony that John gave of Christ in that his ministery so that the former word referreth to Johns person and his whole function and the latter only to the manner of his executing of one particular of that function 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also include Johns martyrdom for the truth by which he beareth witness unto Christ even unto this time as Abel being dead yet speaketh as Heb. 11. 4. And in this sense should I understand those words of this same Evangelist in his first Epistle Chap. 5. vers 6 8. Jesus Christ came by water and blood and the Spirit beareth witness And there are three that bear witness in earth the Spirit and the Water and Blood that is the Spirit of Prophesie Baptism and Martyrdom all three agreeing in one testimony of Christ that he is he The Prophets speaking so jointly of him Baptism bringing in so many unto him and Martyrs sealing unto him with their dearest blood The scores that have prophesied of him the thousands that have suffered death for him and the many thousands that have been baptized into him bearing witness of him on earth as the Father the Word and the Holy Ghost do in heaven §. He that cometh after me is preferred before me We do not find that John had at any time before Christs baptism given any such testimony as these words He had said indeed A mightier than I cometh after me whose shoos I am not worthy to bear and whose shoo latchet I am not worthy to unloose as the other three Evangelists agree in the relating of it but these words He is preferr'd before me for he was before me we heard not of till now Yet is it to be conceived that the Baptist speaketh to the same sense now that he did before as vers 27. sheweth his intention though he have altered his expressions For it is a very common custom of Scripture in alledging of former speeches to give the sense but not to keep exactly to the words And yet it is not without its weight that whereas Johns constant testimony of Christ before his baptism was A mightier than I cometh he should as constantly after his baptism use this He coming after me is preferr'd before me as here and vers 27. 30. Now the reason of this seemeth to be because Christ had now appeared and no mighty work had been yet shewed among the people by him no nor any thing done in their eyes or hearing which might give them occasion to conceive that he was mightier or stronger than John The appearance of the Holy Ghost and the voice from heaven they had neither seen nor heard only his catching away from Jordan at this time it is probable they saw therefore John to clear their apprehensions from any carnal misconstruction of his words explains himself that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mightier than I they were not so to understand as to look for any present visible demonstration of power or miraculousness from him but that they should take notice that he of whom he spake those words was before him in rank and dignity for he was before him in time and office nature and qualifications though he came after him §. Is preferr'd before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine hath dangerously translated Ante me factus est he was made before me and accordingly the Arians in ancient time made use of this place in this sense against the eternity of the Son Whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well observeth it in the New Testament doth constantly refer to place and not to time as Mar. 1. 2. Matth. 17. 2. Luke 12. 8. 19. 27 28. and divers other places and therefore our English hath well expressed it with an intimation of such a thing is preferr'd before me For 〈◊〉 〈◊〉 〈◊〉
of himself and other men 1. That Christ came from Heaven but he and others are but earthly men 2. That Christ was above all men and all things for so the Greek word may indifferently be rendred but himself and others were but of earthly and low esteem and glory And 3. that Christ spake the words of God the things which he had heard and seen but himself and others spake of the earth and could not reach to Divine things So that the first clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the earth is of the earth may be understood He that is of an earthly original is of an earthly temper and glory as vers 6. He that is born of the flesh is flesh And the latter clause He speaketh of the earth may be understood two ways and the better understood by laying it in opposition to Christ. 1. Christ speaketh the words of God for he could do no other the purity of his nature could not utter a vain idle or earthly word but all Divine But he that is a meer earthly man cannot speak but earthly things altogether and not heavenly things at all as 1 Cor. 2. 14. 2 Cor. 3. 5. And herein it seemeth the strength and sense of this Antithesis betwixt Christ and meer mortals lieth and that this is the proper meaning of the Baptist for as he holds out this clear difference betwixt Christ and mortals in regard of their Original that Christ is from Heaven they from earth so doth he as clear a difference in regard of their constitution that Christ could not naturally but speak the words of God but they cannot naturally speak any such words but of the earth And 2. If the men here spoken of be of the Prophetick rank as John Baptist himself was then the Antithesis lies in this that what Revelation they have of Divine things is but obscure in comparison of what Christ hath for he witnesseth what he hath seen and heard and he hath not the Spirit by measure and what they speak of Divine things is but low and slender and by earthly expressions in comparison of the high and sublime Doctrines that he uttereth But I take the former interpretation to be the more genuine Vers. 33. Hath set to his Seal that God is true Christ spake and testified nothing but what he had seen and heard of the Father as Chap. 1. 18. 5. 20. as Moses saw and heard from God what he delivered to Israel And no man receiveth his testimony that is very few as All seek their own and none the things of Christ when neither the Jews no nor Johns Disciples would entertain it But those few that did or do they seal to the truth of God for whosoever believeth the Word of God doth as it were subscribe and set to his seal that the Word is true and God true that gave it And so they that received the testimony of Christ did both seal to the truth of his Words and also to the truth of all the promises that God had made concerning Christ see 1 Joh. 5. 10. and thus is there a mutual sealing to the covenant of Grace betwixt God and man God sealeth the truth of it by the Sacraments and man by believing Vers. 34. For God giveth not the Spirit by measure Those translations that add the words To him as divers do do readily fix the sense of it upon Christ that God poured the Spirit upon him above measure but that expression To him is not in the Original and therefore some do understand it generally of all the Prophets whom the Lord sent that they spake the words of God every one of them for God had abundance of Spirit to pour upon them had they been never so many and he measured not out the same stint of the Spirit to every one of them but what measure seemed good to his good pleasure And to bring it up to the drift and scope of Johns speech in this place they apply it thus Think not much of the honour of Christ which troubles you because it seems to eclipse mine Although I have much of Gods Spirit why may not he have more For God giveth not the Spirit by measure But the Baptist seemeth to aim the speech concerning Christ alone SECTION XV. St. LUKE Chap. III. Vers. 18. AND many other things in his exhortation preached he unto the people 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done 20. Added yet this above all that he shut up Iohn in prison Reason of the Order NOW that John is no more to appear in publick being committed close prisoner by Herod as this Section relateth the very looking back to the preceding Section which concludeth with a solemn speech of Johns and the casting forward that there is not one speech more of his to be found henceforth in all the Evangelists this doth sufficiently prove and assert the proper order and subsequence of this Section to the former especially this being added and observed that all the Evangelists do unanimously relate that our Saviours journey into Galilee which is the very next thing that any of them do mention was not till after John was shut up in prison John speaks it the least plain and yet he speaks it plain enough as shall be observed at the next Section Now if it be scrupled or wondred at why Luke should mention Johns imprisonment before the mention of Christs being baptized by him the considerate observing of Lukes method will give an answer to that doubt for there the Evangelist in one story comprehendeth the whole Ministery of John having no more to speak of it in all his Gospel He relateth what John preached to all that came to be baptized by him and what particularly to the Pharisees what to the Publicans and what to the Souldiers and divers other things saith he besides those particulars mentioned He preached to the people And he was also as plain and round with Herod as he had been with the rest of the people so that Herod at last shut him up in prison And so he compileth and wrappeth up the story of the tenour and success of Johns Ministery in general to all sorts of people in that brief relation and then he cometh to the particular relation of his baptizing Christ. And if it be scrupled again why I take not in the very fame story with this of this Section which is related in Matth. 14. 3 4 5. and Mark 6. 17 18 19 20. as most Harmonists of the Evangelists do it is because that relation will fall and come in very pertinently and methodically as the story of a thing past in the place where it lies and seeing that this Section tells the story very full the bringing of those Texts of Matthew and Mark hither would inevitably cause a chasma or hiatus in the story there when we come to
for he that is watered with grace doth thirst for the same water of grace again and again but he saith whosoever shall drink of this water which I shall give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never so thirst as to fail or perish by it but this water shall preserve him to eternal life Compare Esay 41. 17. Vers. 15. The woman saith Sir give me of this water c. The woman doth now fall from questioning as vers 11 12. to plain mocking and derision for this can be construed no other in her I know these words of hers are taken by divers to intimate her inclining to and imbracing this doctrine of Christ though she knew not well how to understand it and they shew say some Simplicitatem credendi her simplicity or sincerity of believing who so soon doubted not to ask for this so excellent water But be it considered 1. That as yet she took Christ but for an ordinary man until he hath told her of her secret villanies and then she takes him for a Prophet vers 19. And 2. that taking him for an ordinary man she talks with him as a Samaritan huswife would do with a common Jew between whom there was so deadly a scorn and fewd 3. The thing that Christ spake of of giving water after which the party that had it should never thirst were things so strange and would seem so ridiculous to any Samaritan nay to any flesh and blood that knew no more of him than as yet she did those words proceeding from so mean a man as he seemed to be that her words in reply thereunto Sir give me of this water c. can be no other but a jeer and scorn of what he had spoken And her calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sir doth no whit take off this construction since that was but a word of ordinary compellation or if she used it in a higher sense she used it but in the higher scorn Vers. 17. I have no husband The reason why Christ bids her call her husband may be supposed to be partly that he might check and stop her jeering by minding her of her own faults and chiefly that he might shew her that he was another kind of person then she judged of him by telling her of such things as she knew he could not tell her but divinely Now her denial that she had any husband is ascribed by some to her modesty to conceal her adultery by others to this because she knew not what Christ would do with her husband but till it can be shewed why a Samaritan quean should talk with any reverence or civility with an ordinary Jew for she took Christ for no other as yet especially when he spake to her of such unlikely things as he did it is the most proper and undisputable interpretation of her words I have no husband to take them for a scoffing and regardless answer to a question and to a person that she was careless whether she gave any any answer to or no. Vers. 18. He whom thou now hast is not thine husband It seemeth by the numerousness of her former husbands and by the same expression used concerning them and this thou hast had five and this that thou hast that she was a divorced woman and now lived in an adulterous marriage and it may be married to him who had adulterated her in her former husbands days But be it either thus or that she lived in adultery out of wedlock her conscience is convinced of the truth of the thing that Christ speaketh and withal she findeth that he had told her that which a meer stranger could not tell her but by the spirit of Prophecy and therefore she owns him for a Prophet Vers. 20. Our Fathers worshipped in this Mount Conceiving him to be a Prophet she sodainly desireth to hear what he will determine upon that great dispute that was between the Jews and the Samaritans continually namely whether was the truer and righter place of worship Jerusalem or Mount Gerizim She called Jacob Our Father Jacob ver 12. for so the Samaritans would be a kin to the Jews when they thought good but the Fathers she speaks of here were as far from the Religion and Worship that Jacob used as Jacob was from the Religion of Hamor and Sichem Josephus tells one story that gives this woman but little cause to boast of her Fathers worshipping in that Mount and that is this That when Antiochus Epiphanes did so heavily oppress the Jews and persecute their Religion these Samaritans thinking that their Religion also looked somewhat like that of the Jews and that Antiochus might happily suspect that they and the Jews and both their Religions were something a kin and so they suffer as well as the other they fairly send to Antiochus and betime disclaim any such kindred And whereas indeed they could not deny but they had a Temple they besought him that it might be dedicated to the Grecian Jupiter and called by his name and so by the Kings command it was Antiq. lib. 12. cap. 7. Here was worshipping in that Mount with a witness and much to be bragd of but see the impudence of Hereticks when such a Temple shall compare with the Temple at Jerusalem Abraham Zaccuth saith This Temple of Gerizim was destroyed by Jochanan the son of Simeon the son of Mattathias and the Hereticks slain Juchas fol. 14. Vers. 21. Woman believe me The Hour cometh c. As she owned him for a Prophet so he challengeth to be believed of her as a Prophet and as a Prophet he foretels her of what was now ready to come to pass namely that Ceremonious Worship should cease and be no more confined to particular place or Nation That there should be no Sacrifice at Jerusalem no Image at Samaria no Ephod at Jerusalem no Teraphim at Samaria as Hos. 3. 4. but that those places and that manner of worship should fail and be abolished And so he answers her question in the first place to this purpose that it was needless for her or any other to trouble themselves about that dispute whether Jerusalem or Gerizim were the more eminent place of Worship for the time was just now in coming when neither the one nor the other should be the place of worship at all And then he determins the question indeed that Jerusalem had ever been and was at that present the right place of worship but Gerizim a Temple of error and usurpation and he proves his determination by this reason We know what we worship c. Vers. 23. The true worshippers shall worship the Father in spirit and truth In the term The true worshippers he looketh at the womans question and the two Nations controversie They tugged for it and she inquires about it whether of the people had the true worship amongst them why saith Christ ere long there shall be no worship at all either among the one or the other And
in the graves shall hear his voice 29. And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation 30. I can of mine own self do nothing as I hear I judge and my Iudgment is just because I seek not mine own will but the will of the Father which hath sent me 31. If I bear witness of my self my witness is not true 32. There is another that beareth witness of me and I know that the witness which he witnesseth of me is true 33. Ye sent unto Iohn and he bare witness unto the truth 34. But I receive not testimony from man but these things I say that ye might be saved 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light 36. But I have a greater witness than that of Iohn for the works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me 37. And the Father himself which hath sent me hath born witness of me Ye have neither heard his voice at any time nor seen his shape The same Beza in his version of the Greek Text hath rendred it not Because he is the Son of man but As he is the Son of man which caution enough if with as much warrant of the language 38. And ye have not his Word abiding in you for whom he hath sent him ye believe not 39. i i i i i i Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not to be distinguished from the word it self whether Christ speak here by way of command and injunction as requiring them to search the Scripture or whether he speak historically as relating that they did search them and so it lieth questionable whether it is to be translated ye search or search ye It is very generally received in the latter sense namely that he sendeth them to the study of the Scripture and biddeth Search the Scriptures and I suppose a main induction to that sense is the signification of the Greek word which denoteth a narrow or a serious searching and so the Italian of Brucioli doth render it Guardate diligentemente But I rather construe it in the Indicative sense ye search the Scriptures upon these reasons 1. Because of what is said in the verse it self Ye think ye have eternal life in them in which words our Saviour intendeth not so much to shew what they might have in the Scriptures for then it had been proper to have said In them ye may have eternal life as he meaneth to touch upon the erroneous conceit of the Jews who thought they obtained eternal life by the study of the Law ex opere operato 2. Because of the context in the verse following which lieth far fairer in this sense Ye study the Scriptures scrutinously and they are they that testifie of me and yet ye will not come unto me than taken thus Search ye the Scriptures for they testifie of me And ye will not come to me c. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 40. And ye will not come to me that ye might have life 41. I receive not honour from men 42. But I know you that ye have not the love of God in you 43. I am come in my Fathers name and ye receive me not If another shall come in his own name him ye will receive 44. How can ye believe which receive honour one of another and seek not the honour that cometh from God only 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 46. For had ye believed Moses ye would have believed me for he wrote of me 47. But if ye believe not his writings how shall ye believe my words Reason of the Order FOR the clearing of the Order of this Section the currency and continuance of the story being the hardest here to make out of any place in all the Gospels we must seriously weigh and if we can give an answer to these two questions Quest. 1. Whereas the next Section before concludeth with the calling of Levi unto which story the Evangelists and the progress of the history have fairly led us and whereas all the Evangelists that have spoken of Levies call have also spoken of a Feast that he made for Christ in the very next verse as if it had been on the very next day of his calling if not on the same upon what ground or reason can we part his call and his feast as we have done which all the Texts have laid so close together Matth. 9. 9 10. Mark 2. 14 15. Luke 5. 27 28 29. Ans. As the Reader may find the time of Levies calling to be as it is laid in the preceding Section by the undeniable continuance of the story thither so will he find by one passage afterward that the time of his calling was not the time of his Feast but his Feast was a good while after his Call and that passage is this In Matth. 9. 18. it is related that Jairus came to Christ to beg the healing of his daughter whilest Christ was speaking concerning the children of the Bride-chamber not fasting and of New wine to be put into new bottles which speech as Luke doth inform us was made at Levies Feast Luke 5. 29 30 31 32 33 34. c. Now the coming of Jairus to intreat for his daughter will be found by any that will study the progress of the story a long space after that time which the undeniable continuance of the story hath given for Levies Call in the Section preceding And at the same distance must we lay Levies Feast Quest. 2. But since the story of Levies calling and of his feasting must be parted what reason is there to lay this fifth Chapter of John next to the story of his calling above any other part or story in the Evangelists Answ. The clearing of the reason of this and the confirmation of the proper order of this Chapter here will be made out by observation of these particulars 1. That the Feast that is spoken of in the beginning of the Chapter was the Feast of the Passover which indeed is contradicted by some as Cyrill and Chrysostome c. and held to be the Feast of Pentecost it may be they thought so because a Passover was the Feast last mentioned before Chap. 2. 23. and a Passover is so soon mentioned after Chap. 6. 4. but may be confirmed by these arguments 1. Whereas this Evangelist John of all the rest only undertaketh to give account of the time of Christs publick Ministry reckoning it by Passovers if the Feast spoken of in this Chapter were not a Passover the Ministry of Christ will prove to have been but two years and an half
And hence the sons of Proselytes in following generations were circumcised indeed but not baptized They were circumcised that they might take upon themselves the obligation of the Law but they needed not baptism because they were already Israelites From these things it is plain that there was some difference as to the end between the Mosaical washings of unclean persons and the baptism of Proselytes and some between the Baptism of Proselytes and John's baptism Not as though they concurred not in some parallel end but because other ends were added over and above to this or that or some ends were withdrawn II. The Baptism of Proselytes was the bringing over of Gentiles into the Jewish Religion The Baptism of John was the bringing over of Jews into another Religion And hence t is the more to be wondered at that the people so readily flockt to him when he introduced a Baptism so different from the known Proselytical baptism The reason of which is to be fetcht from hence that at the coming of the Messias they thought not without cause that the state of things was plainly to be changed and that from the Oracles of the Prophets who with one mouth described the times of the Messias for a new World Hence was that received opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God at that time would renew the World for a thousand years See the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after in Chap. 24. 3. And that also that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come by a form of speech very common among them for the times of the Messias which we observe more largely elsewhere III. The baptism of Proselytes was an obligation to perform the Law that of John was an obligation to repentance for although Proselytical baptism admitted of some ends and Circumcisiou of others yet a Traditional and erroneous Doctrine at that time had joyned this to both that the Proselyte covenanted in both and oblig'd himself to perform the Law to which that of the Apostle relates Gal. V. 3. I testifie again to every man that is circumcised that he is a debtor to do the whole Law But the baptism of John was a baptism of repentance Mark I. 4. which being undertaken they who were baptized professed to renounce their own legal righteousness and on the contrary acknowledged themselves to be obliged to repentance and faith in the Messias to come How much the Pharisaical doctrine of Justification differed from the Evangelical so much the obligation undertaken in the baptism of Proselytes differed from the obligation undertaken in the baptism of John Which obligation also holds amongst Christians to the end of the World IV. That the baptism of John was by plunging the body after the same manner as the washing of unclean persons and the baptism of Proselytes was seems to appear from those things which are related of him namely that he baptized in Jordan that he baptized in Enon because there was much water there and that Christ being baptized came up out of the water to which that seems to be parallel Act. VIII 38. Philip and the Eunuch went down into the water c. Some complain that this rite is not retained in the Christian Church as though it something derogated from the truth of baptism or as though it were to be called an innovation when the sprinkling of water is used instead of plunging This is no place to dispute of these things Let us return these three things only for a present answer 1. That the notion of washing in John's baptism differs from ours in that he baptized none who were not brought over from one Religion and that an irreligious one too into another and that a true one But there is no place for this among us who are born Christians the condition therefore being varied the rite is not only lawfully but deservedly varied also Our baptism argues defilement indeed and uncleanness and demonstrates this doctrinally that we being polluted have need of washing but this is to be understood of our natural and sinful stain to be washed away by the blood of Christ and the grace of God with which stain indeed they were defiled who were baptized by John But to denote this washing by a Sacramental sign the sprinkling of water is as sufficient as the dipping into water when in truth this argues washing and purification as well as that But those who were baptized by John were blemished with another stain and that an outward one and after a manner visible that is a polluted religion namely Judaism or Heathenism from which if according to the custom of the Nation they past by a deeper and severer washing they neither underwent it without reason nor with any reason may it be laid upon us whose condition is different from theirs 2. Since Dipping was a rite used only in the Jewish Nation and proper to it it were something hard if all Nations should be subjected under it but especially when it is neither necessarily to be esteemed of the essence of baptism and is moreover so harsh and dangerous that in regard of these things it scarcely gave place to Circumcision We read that some leavened with Judaism to the highest degree yet wish't that Dipping in Purification might be taken away because it was accompanied with so much severity b b b b b b Hieros Beracoth fol. 6. 3. In the days of R. Joshua ben Levi some endeavoured to abolish this dipping for the sake of the women of Galilee because by reason of the cold they became barren R. Joshua ben Levi said unto them do ye go about to take away that which hedges in Israel from transgression Surely it is hard to lay this yoke upon the neck of all Nations which seemed too rough to the Jews themselves and not to be born by them men too much given to such kind of severer rites And if it be demanded of them who went about to take away that dipping Would you have no purification at all by water It is probable that they would have allowed of the sprinkling of water which is less harsh and not less agreeable to the thing it self 3. The following ages with good reason and by Divine Prescript administred a Baptism differing in a greater matter from the Baptism of John and therefore it was less to differ in a less matter The application of water was necessarily of the essence of Baptism but the application of it in this or that manner speaks but a circumstance The adding also of the word was of the nature of a Sacrament but the changing of the word into this or that form would you not call this a circumstance also And yet we read the form of Baptism so changed that you may observe it to have been threefold in the history of the New Testament Secondly In reference to the form of John's Baptism which thing we have propounded
this was in Sichem you will say what became then of the Sichemites faith which Christ himself had already planted amongst them Joh. IV. It may be answered though in so very obscure a thing I would not be positive that it was some years since the time when Christ had conversed in that City and when as he had done nothing that was miraculous there Simon by his Magicks might obtain the easier reception amongst them But however grant it was Sebaste or any other City of Samaria that was the scene of this story yet who did this Simon give out himself to be when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he himself was some great one And what sort of persons did the Samaritans account him when they said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man is the great power of God I. Did they take him for the Messiah It is commonly presumed that Simon was a Samaritan by birth but should Messiah spring out of the Samaritans It is no impertinent question whether the Samaritans when they looked for the Messiah Joh. IV. 25. yet could expect he should be one of the Samaritan stock when they admitted of no Article of Faith that had not its foundation in the Books of Moses Could they not gather this from thence that the Messiah should come of the Tribe of Judah A Samaritan perhaps will deny this and elude that passage in Gen. XLIX 10. by some such way as this It is true the Scepter shall not depart from Judah nor a Lawgiver from between his feet until Shiloh come but then this does not argue that Shiloh must derive his Original from the Tribe of Judah only that some Dominion should continue in Judah till Shiloh should appear Where by the way it is worth our observing that the Samaritan Text and Interpreter in that place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks or Companies That figment concerning Messiah ben Joseph or Messiah ben Ephraim for he goes by both those names whether it was first invented by the Jews or by the Samaritans is not easily determined The Jewish Writers make very frequent mention of him but the thing it self makes so much for the Samaritans that one might believe it was first hatcht amongst themselves only that the story tells us that Messiah was at length slain which the Samaritans would hardly ever have invented concerning him And the Jews perhaps might be the Authors of it that so they might the better evade those passages that speak of the death of the true Messiah II. However it was impiety enough in Simon if he gave out himself for a Prophet when he knew so well what himself was and if you expound his giving out himself to be some great one no higher than this yet does it argue arrogance enough in the knave I would not depress the sense of those words concerning John Baptist Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be great in the sight of the Lord but if we take it in the highest degree he shall be a Prophet before the Lord Christ it carries both an excellent truth along with it and also a most plain agreeableness with the office of John And when Stephen expresseth Moses to have been a Prophet in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great power of God VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Simon himself believed also THAT is He believed that Jesus of Nazareth was the true Messiah and so was made capable of Baptism as in vers 37. and was indeed baptized in the Name of Jesus vers 16. And now O Simon what thinkest thou of thy self if hitherto thou hadst exhibited thy self as the Messiah Darest thou after this pretend to be the Son of God That which is commonly told of him and which Epiphanius reports without alledging any others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Samaritans he gave out himself to be the Father to the Jews to be the Son betrays not only the blasphemy but the madness of the man that amongst the Jews he should pretend himself to be the Son of God when they would acknowledge no Son of God at all VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They sent unto them Peter and Iohn c. c c c c c c Hâ—res 21. EPIPHANIUS here very apositely tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip being but a Deacon had not the power of imposition of hands so as by that to confer the gift of the Holy Ghost It was the Apostles peculiar Province and Prerogative by laying on of their Hands to communicate the Holy Ghost that is in his extraordinary gifts of Tongues and Prophesie for as to the Spirit of Sanctification they never dispensed that Peter and John besides the eminent station they held amongst the Apostles were also to be the Apostles of the Circumcision in forreign Countries James the brother of John was now alive who with those two made up that noble Triumvirate that had a more intimate familiarity with Christ. And one would believe he ought also to have been sent along with them but that they were sufficient and that this was only as a prologue to their future charge and office of dealing with the Circumcision in forreign Countries They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers And by so doing they did communicate the gifts of Tongues and Prophesie so very visible and conspicuously that it is said that Simon saw how through the laying on of the Apostles hands the Holy Ghost was given Amongst the Jews persons were ordained Elders by three men But here this duumvirate was abundantly more valuable when they could not only promote to the Ministry but further confer upon those that were so promoted a fitness and ability for the performance of their office VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Give me also this power c. HOW infinitely mistaken is this wretch if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold and how much more mistaken still if he think that the power of conferring these gifts to others could be thus attained The Apostles had a power of imparting these gifts but even they had not a power of enabling another to impart them Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophesie but he could not so endow him that he should be capable of conveighing those gifts to another This was purely Apostolical to dispense these gifts and when
Word The Spirit gave the Scriptures and he useth them for the end why they were given viz. mans Salvation The Spirit unhingeth not the Essential actings of the Soul but works with them Now the acting of the Soul is by reasoning and perswasion The Will chooseth being perswaded by the Understanding and the Understanding is perswaded by the object And so the Spirit does in the work of Grace Gen IX 27. God shall perswade Japhet 2 Cor. V. 11. We perswade men Now this is not done but by the Word The heart is moulded by the Spirit to receive perswasion but by the Word he works perswasion in us Common grace first grace growth of Grace are thus all wrought by the Word I mean Common grace where sanctification is to follow Sometime there is stirring of Conscience in wicked men from horror and affrightments and sometimes from the Law for the glorifying of it but where healing must come the wound is made by the Word and the healing is effected by the Word A man is perswaded and satisfied that he is in an undone condition How is he so perswaded By the Word The Law does it Rom. VII 9. before mentioned A man is perswaded to rest on Christ. The Word doth it Faith comes by hearing That in Joh. VI. 45. will illustrate this It is written in the Prophet And they shall be all taught of God Taught of God who had been taught of the Devil Every man therefore that hath heard and hath learned of the Father cometh unto me Cometh unto me as Teacher And how did they hear and learn from the father but from the Word of the Father Growth of grace also is built up by the Word 1 Pet. II. 2 3. As new born babes desire the sincere milk of the Word that ye may grow thereby What sets man upon obedience and striving against sin longing after God c The Word continually applied Man lives by the Word grows by the Word This is the means that the Spirit useth They that speak of a Light within them that serves for all if they mean Light from the Word let them then own the Word if they mean the Light of nature that never yet lighted man to Heaven That was the true light that lighteth every man that cometh into the World viz. The Gospel that went through the World t is clear that the Evangelist means that there Joh. I. 9. VI. Having the Spirit speaks not perfection in him that hath it It speaks Holiness not Sinlesness Take this in the mouth of two witnesses as holy as any First S. Paul Rom. VII 17. Sin dwelleth in me and 25. vers with the flesh I serve the Law of sin Secondly S. John 1 Ephes. I. 8. If we say we have no sin we deceive our selves and the truth is not in us To them that distinguish not betwixt holiness and perfection but say they are perfect because they think they are holy I say two things 1. They are little seen in their own hearts 2. Little seen in the Scripture and Divinity For the Scripture is abundant to the contrary and Divinity makes the contrary most plain and facil to be understood It is a Paradox Adam had perfection though not the Spirit a Believer hath the Spirit yet not perfection and yet the Believers imperfection is more excellent than Adams perfection I might instance First in the foundation of eithers holiness Adams from his Creation and nature a Believers from the Spirit and grace Secondly In the amissibleness of Adams Adams was liable to losing a Believers not Thirdly In the manner of Acting of which anon I cannot but observe that in Ephes. IV. 24. The new man which after God is created in righteousness and true holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred two ways and both to the present purpose The English well and according to the Hebrew Idiom reads true holiness and so the Apostle seems to compare the holiness of the new man with Adams His was true holiness but this truer and more excellent though imperfect It is rendred also The holiness of truth The Gospel is oft called Truth and if it be so to be rendred here then it means Evangelical holiness not only in opposition to Legal but to Adams Evangelical holiness is the holiness and that that indeed restores the Image of God After God created in righteousness and the holiness of truth Hence is that in 2 Pet. I. 4. That by these ye might be partakers of the Divine Nature Adam was not partaker of Gods holy nature but only of his creation if his holiness were any yet it was mans only but a Believer is partaker of the Spirit when he hath holiness Let me ask this Question and Answer it and that will clear all Why are we justified by perfect justification and righteousness for so we are because it is by the righteousness of Christ which is called the righteousness of God when we are not sanctified by perfect sanctification and holiness though sanctified by the Spirit of Christ I answer First It is needful that Justification be perfect for if we are not justified from every sin it is all one as if we were from none As break one Command and break all so unjustified from one sin and unjustified from all For 1. Such persons are not accepted of God 2. They are liable to condemnation therefore Justification must be perfect But in sanctification t is not so as I shall observe by and by A man may be truly though not perfectly holy Secondly It is Gods will and disposition to glorifie his grace in holiness by its living and acting in and against contrariety As it was Abrahams glory in Rom. IV. 18. Who against hope believed in hope Whether is it greater to be holy in the midst of sinfulness or as Adam to be holy when no sin touched him Which was greater for Lot to be holy in Sodome or in Abrahams house Compare a Believer with Adam Adam had Gods Image the Believer hath Gods Image restored What was Gods Image in Adam It consisted first in the Essence of his Soul and made him spiritual intellectual immortal and secondly in the qualification of his person and made him holy righteous The former is not lost nor extinguished by sin nor could only spoiled and soiled The Devils for all their sin yet are spiritual intellectual immortal substances The latter did embalm and keep fresh the former His holiness kept his spiritualness his intellectual nature in the right temper while he kept it Now to a Believer there is so much holiness as to do the same thing He is spiritual though he be flesh his Holiness makes his intellect right viz. To know God and love him and preserves him to immortality nay goes beyond Adam in operation As namely 1. He knows God in Christ which full revealing of God Adam did not attain to 2. He loves God more excellently than Adam did or could do Adam had no pul-back
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
50. The City where situate 514 515 Epistle to the Romans when and where it was writ by Saint Paul 1051 Equality of Men how all Men are equal in Gods esteem 1210 1211 Eremite or Hermite denotes a Country Man more properly than one that lives in a Desart p. 113. John the Baptist in all probability was no Eremite 387 388 Error and Ignorance do arise because Men will not know and embrace the Truth 1286 1287 Espousal an espousal of a Woman was performed by Mony or Writing or lying with 101 Espoused no Woman was married before Espoused 100 Esseans who they were p. 7. Where they inhabited p. 499 They owned the Immortality of the Soul but at the same time might deny the Resurrection of the Body p. 702. Their Religion was not the National Religion of the Jews but a Sect and an Excrescence from it 1036 Etam the Fountain what and of what use the streams 510 Eucharist when it was instituted p. 258 259. The Bread p. 259. The Wine p. 260. Judas was present at the Eucharist p. 261. Receiving the Eucharist unworthily two dreadful things against it 779 Eve her Temptation the Tradition of the Jews concerning it p. 1099. Adam and Eve believed and obtained life 1303 Evening what 198 Europe in probability is derived from Choreph which signifies Winter or cold 517 Excommunication and Reproof what they were with the difference between them p. 747 c. What the causes of Excommunication and how many sorts there were p. 747 748. The Jewish method of proceeding against the Excommunicated with the reason thereof p. 749. Whether the Jewish Excommunication was esteemed a delivery up to Satan 749 Extraordinary gifts of the Spirit are in Scripture comprized under Tongues and Prophesies 1157 Extraordinary actings of God are not Mens ordinary Rule 1276 Ezra Traditions as to their first conception are referred to the time of Ezra p. 124. In his days also was laid the foundations of Pharisaism and Sadducism p. 12. In his days some denyed the Resurrection 126 F. FAITH put for an holy boldness confidence and magnanimity Page 781 Faith great in the Thief on the Cross. 1273 1274 Faith in Christ all the holy Men that lived before Christ were saved by believing in him proved Page 1089 Fall of Angels and Adam compared together 1285 Family of the Mother not to be called a Family 99 Farthings what sort of Mony 350 Fasted the Jews fasted on the second and fifth days in the Week whether imitated by Christians 685 Fasts of the Jews what they were both in publick and in private p. 463. Fasts of the Pharisees strange stories related of them 171 Father a Father was always obliged among the Jews to teach his Son some honest Art or Trade p. 343. Father and Mother why to be honoured 1335 Fearers of the Lord used for Proselytes every one of them are blessed 689 Feast of Tabernacles the Joy and Songs thereof p. 223. The preparations for it and the parts of it p. 554 555. With the great Joy that attended it p. 555 556. The nicity of the Jews referring to the Feast of Tabernacles p. 556 557. How and wherefore the Eighth day of this Feast was computed great by the Jews p. 559 560. The strange Rites and Customs therein used 1039 Feast of weeks what 357 Feast Governour of the Feast understood of one whose place was to be Chaplain there 528 Feast of Dedication why called by the name of Lights p. 576 577. It is mentioned but once in all the Scripture and that by bare naming of it in Joh. 10. 22. p. 1033. The original Institution of it collected out of the Talmud Mainâ—onides Josephus and the first Book of Maccabees p. 1035. The strange custom of lighting up Candles therein used 1039 Feast of Purim was opposed by some of the Jews 578 Feasts Jewish The Jewish Feasts were vexed with innumerable scruples about what and how to eat and not to eat 769 Feasts of Charity what they were 1045 Festivals John is the most punctual in giving an account of the Festivals that intercurred between Christ's entrance into his publick Ministry and the time of his Death p. 1033. The Festivals of the Passover Pentecost and of Tabernacles were appointed by God for Communion as well as for Religion 1038 Fifth Monarchy is not the Kingdom of Christ but was the Kingdom of the Devil 1166 Figs and Fig-Trees there were some wild and some cultivated Figs were ripe at differing seasons and therefore Christ might expect some of a former year though as to that year the time was not come 225 to 228 Fire put for the Law of God and for Indignation 744 First born when and wherefore presented to the Lord and when redeemed 392 First Fruit sheaf when and how reaped p. 38. When to be offered p. 184. The Pomp of those that offered the First Fruits was very great 306 307 Flesh and Blood is used as opposing Men to God 204 c. Flux various Medicines for a Woman labouring under it 341 342 Fondness the Jews are fond and highly conceited of their own Nation a notable Example of this Fondness p. 1112. It hindred the execution of Malefactors 1113 Fool how came Fool to be a more greivous word than Raka 142 Forbearance in sin is the greatest punishment 1310 1311 Forms of Prayer were prescribed under the Old and New Testament p. 1137. Forms of Prayer defended and objections answered p. 1137. An account of the Jewish Forms from the Talmud and other Writers 1139 Foster Father taken for a natural Father 395 Fountain Etam the Fountain what and of what use its streams 510 France and Spain what places the Jews understood for them Page 368 Fraud Pious Fraud was one cause of the falsities of Ecclesiastical History 1143 Friendship and Conversation more inward which a Jew was not to have with an Heathen what 751 Fruits the First Fruit sheaf where and how reaped p. 38 618 619. When to be offered p. 184. The Pomp of those that offered it was very great 306 307 Furnication why or how put among things indifferent p. 696. There were two sorts of Furnication of this nature 696 G. GAD Javan in the Temple what Page 302 Gadara two places of the Name it was at first Gazara or Gezar p. 69. It was a City of Decapolis of Heathen jurisdiction 315 Gadarens whether Jews or Heathens p. 168. This Region was included within that of the Gergasens 340 Galileans had some customs different from those of Judea as in writing the Donation of the Marriage Dowry in working or not working on the Passover Eves also concerning the Trumah and the Curses of the Priests c. 77 78 Galilee was the upper nether and the valley p. 56 57. Bethshan the beginning of Galilee a most fruitful pleasant place p. 57. Caphar Hananiah the middle of Galilee p. 58. The disposition of Tribes in it p. 58 59. The West Coast of Galilee p. 59 60. Whether the Transjordanian Country was ever
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the