19. 48. 22. Sychar near to the parcel of ground that Iacob gave to his son Ioseph 6. Now Iacobs well was there Iesus therefore being wearied with his journy sate f f f f f f Sate thus that is in a weary posture or after the manner as tired men use to sit down De Dieu taketh it only for an elegancy in the Greek which might well be omitted and accordingly the Syriack hath omitted it and not owned it at all But see it Emphatical in other places also 1 Sam. 9. 13. Samuel is come this day to the City for the people have a sacrifice in the high place and when you are come into the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall So find him that is newly come to Town and going to a sacrifice 1 King 2. 7. Shew kindness to the sons of Barzilla c. for So they came to me that is they came kindly to me Act. 7. 8. he gave him the covenant of circumcision and so Abraham begat Isaac that is he begat him in circumcision c. thus on the well And it was about the sixth hour 7. There cometh a woman of Samaria to draw water Iesus saith unto her Give me to drink 8. For his Disciples were gone away into the City to buy meat 9. Then saith the woman of Samaria unto him How is it that thou being a Iew askest drink of me which am a woman of Samaria For the Iews have no dealing with the Samaritans 10. Iesus answered and said unto her If thou knowest the gift of God and who it is that saith unto thee Give me to drink thou wouldst have asked of him and he would have given thee living water 11. The woman saith unto him Sir thou hast nothing g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius out of Plautus Latins this Situlam Beza out of Austin Hauritorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Esa. 40. 15. Numb 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchi in Michol A vessel where withal they drew water the Septuagint in the former place cited renders it Cadus and in the latter they translate the metaphorical sense It seems they brought their buckets with them to draw with as well as their vessels to carry water in unless they made the same vessel serve for both uses by letting it down to draw with a cord to draw with and the well is deep from whence then hast thou that h h h h h h Springing or running water was called by the Hebrew living water Gen. 26. 19. Isaacs servants digged in the valley and found there a well of living water The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing water for the bubbling of the spring is like the lively beating of the heart or pulse And hence it was that this woman did so readily mistake our Saviours meaning He spake of the lively waters of grace that spring up in him that hath them to eternal life but she interpreted him according to the propriety of the language as if he had spoken only of waters out of a spring And so had Nicodemus misinterpreted another expression in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or living waters were taken in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering of waters as Rambam evidenceth saying thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any waters saith he are fit for the purifying of the Priests hands and feet whether living springing or running waters or waters gathered together In biath hammikdas◠per. 5. By waters gathered together he meaneth ponds or cisterns gathered of rain water or any waters that did not spring or run The Latinists also used the like expression to the Hebr. for springing or running water as in the Poet Donec me flumine vivo Abluero Virg. Aeneid 2. living water 12. Art thou greater than our Father Iacob which gave us the well and drank thereof himself and his children and his cattel 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life 15. The woman saith unto him Sir give me this water that I thirst not neither come hither to draw 16. Iesus saith unto her Go call thy husband and come hither 17. The woman answered and said I have no husband Iesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive that thou art a Prophet 20. Our Fathers worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship 21. Iesus saith unto her woman believe me the hour cometh when ye shall neither in this mountain nor yet at Ierusalem worship the Father 22. Ye worship ye know not what we know what we worship for salvation is of the Iews 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in spirit and truth 25. The woman saith unto him I know that Messias cometh * * * * * * These are the words of the Evangelist interpreting the word Messias to the reader and not the words of the woman interpreting it to Christ the Syriack translater hath omitted these words as not necessary to a Syrian reader which is called Christ when he is come he will tell us all things 26. Iesus saith unto her I that speak unto thee am he 27. And upon this came his Disciples and marvailed that he talked with i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The various construction of the word either with the strength of the article or without hath caused various causes to be conceived of the Disciples wondring at his talking with her Some read it without the force of the Article thus they marvailed that he talked with a woman as unfit say some and uncapable of his serious and divine discourse but others ascribe their wonder to this that he was thus entred into discourse with a strange woman alone and no company near And they that so understand it are confirmed by this because they think it was no more to be wondred at that he should talk with a Samaritan woman than it was that they should go into a Samaritan City to buy provision for why might not he as well talk with a woman as they with the men or women of whom they bought meat if her being a Samaritan were all the matter But the case was not the same for the Jews might buy meat of them and sell meat to them with whom they might
bespoke him an old Man indeed In which regard none was freer from that which Seneca makes the great reproach of old age viz. when there is nothing to compute age by but years Nihil turpius est saith he quam grandis natu senex qui nullum aliud habet argumentum quo se probet diu vixisse praeter aetatem His body was brought from Ely to his beloved Munden where he had been Minister near two and thirty years and was there buried Mr. Gervase Fulwood formerly a Fellow of Katharine Hall and who had long known him preaching his Funeral Sermon He was interred greatly beloved and greatly lamented by all that knew him and especially his Parishioners who took their last leave of him with many sighs and tears XV. His Temper and Spirit Piety and Vertues AND thus having gone through the most remarkable stages of his Life and labours in an historical way let us now stop a little and by way of reflection look back upon the Man the subject of this long discourse and take some notice of his Temper Course and manner of Life He was of a comly Person and a full and sizable proportion of a mild and somewhat ruddy Countenance and a most strong and hail constitution good signatures of his mind Easie of access grave but yet affable and courteous in his deportment and of a sweet obliging innocent and communicative conversation And though he was plain and unaffected yet there appeared somewhat of a becoming gentility in his behaviour When he light into company of ingenious and good Men he was free and discoursive but if he happened to be present where rude idle or debauched talk was he was silent and most uneasie and would take his leave as soon as he could He was very temperate and abstemious in his diet the noblest part of Physick as Queen Elizabeth used to call it his Food was plain and coarse Wine he altogether abstained from and likewise from Beer and Ale abroad drinking only Water except he were at home where he had his Beer brewed for him which was very small and that he delighted in drinking it also very new He eat seldom above once a day namely a Dinner on the week days and a Supper on Sundays Whereby he redeemed the more time for his Studies and preserved himself in such a constant good plight of health He was of a Genius more curious than ordinary affecting an inquiry into hidden things and to tread unbeaten ways as may be sufficiently judged by the Studies that he followed He seemed to be inquisitive into the nature of Spirits and concerning the apparitions of deceased persons There was a long account of the appearance of a Spirit in Driffeild a Town in Yorkshire which was sent to Dr. Burton when fellow of Magdalen College in Cambridge by a friend of his formerly his Collegian he receiving the Relation from the Woman her self to whom this Spirit often appeared This Letter Dr. Burton communicated to our Doctor who transcribed it with his own Hand though it filled almost a sheet of paper as not only pleasing his curiosity and satisfying him of the Truth of apparitions but also surprizing him by the various and strange discourse that that Spirit used too long here to be repeated He was of a very meek and tender spirit easily discouraged often melting into tears I have been told that being to give a publick Admonition to a lad of his College for being guilty of some high misdemeanors The College Bell being rung and the Students met together in the Hall the Master gave the Scholar his admonition with much gravity and with as much compassion tears being observed to stand in his Eyes while he did it This soft disposition made him easily discouraged I know not to what better to attribute that passage whereby the World had almost been deprived of his excellent Tract of the Temple Which was this as he himself tells it That going that very morning that he began his Description of the Temple to see a piece of Land but a mile off from his House which he had been owner of many years but never saw he chose to take direction and so to go alone by himself for meditation sake But in fine mist his way and lost himself Here his Heart he said took him to task and called him fool so studiously to search into things remote and that so little concerned his interest and so neglective of what was near him in place and that so particularly concerned him and a fool again to go about to describe to others places and buildings that lay so many hundred miles off as from hence to Canaan and under so many hundred years ruines and yet not able to know or find the way to a field of his own that lay so near And this so far prevailed upon him that it put him upon a resolution to lay by that work and so he did for some time till afterward his Bookish mind made him take it in hand again So easily and upon such little accidents are generous Spirits sometimes daunted No Man was more sensible of favours than he and none more apt to pass by injuries being of a calm settled and undisturbed Spirit He was also wary and discreet in his purposes duly weighing circumstances and peircing into the consequences of things This appeared in the Arguments he made use of against certain City Ministers many years ago more zealous than wise and some of them Assembly Men who earnestly advised to lay aside the Celebration of Christmas day When besides reasons taken from Religion as that the thing was in it self lawful and that our Saviour preached at the Feast of Dedication which had an humane Original he urged the inconveniences of it in point of prudence as That it would bring an Odium upon the Assembly That it would certainly breed a Tumult and that it would be safer to let such things alone to Authority than for them to meddle in Which bespake him to be a well advised Man as well as one not affecting novelties And another thing shewed his acuteness as well as his prudence That it being moved in the Assembly that when any went out of the Assembly before all rose he should solemnly make his obeysance that the better notice I suppose should be taken of such as went out this being even ready to pass our Doctor desired that they might not leave it upon their Records to posterity that this Assembly had need to take order for common Reverence and Civility Upon which it was laid by and the Order reversed But his spiritual endowments as he was a Minister and a Christian rendred him more illustrious than all his natural and acquired These made him beloved of God as the others valued and admired of Men. He took a good course at first for the better preparing himself for the Ministry For after his departure from Cambridge having spent two or three years in the County
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
the time is now come that he that will be taken for a true worshipper must neither worship as the Jews do ceremoneously but in spirit nor as the Samaritans do erroneously but in truth Thus may we very well divide the two words Spirit and truth to serve these two purposes as thus to answer about the worship of either Nation the one whereof worshipped God altogether in external Rites and Ceremonies and the other worshipped they knew not what and they knew not how But generally the word Spirit and truth are taken by Expositors to signifie but one and the same thing and stand in opposition only to the carnal Rites and shadowy types in which their whole Worship in a manner did consist His using of the term Father for God is not so much in reference to the other persons in the Trinity or because the woman was acquainted with that mystery but because the Jews and it is like the Samaritans also used the word very commonly in their prayers and speeches as Our Father which art in Heaven do to us as thou hast promised by the Prophet And Let the prayers and requests of all the House of Israel be accepted before their Father which is in Heaven c. Maym. in Tephilloth Vers. 24. God is a Spirit and they that worship him c. Here ariseth a question upon the very first reading of the verse the words Spirit and truth being interpreted as is mentioned immediately before and that is why did God so punctually ordain and so long continue a Typical and Ceremonious Worship if those that worship him must worship in spirit and truth Answer That very worship was for this end and purpose that men should learn to worship God in spirit and truth For all these rites and types were but doctrines of the way of Salvation through Christ till Christ came and the very use of them was to this end that out of them men should spel this spiritual and true worship namely to worship God in Christ and to look after his benefits for their salvation which those rites doctrinally held unto them and which lesson the true worshippers or believers did attain unto Vers. 25. I know that Messiah cometh c. he will teach us all things The Samaritans had learned from the Jews to expect Messias and how the Jews expected this to be the time of his coming we have shewed before and it may be the woman speaketh this as meaning that she looked for Messias to come shortly which occasioned Christs answer I am he as taking at her words in that sense Thou sayest Messias will come shortly and resolve all things I tell thee Messias is come already and I am he Now her referring the resolution of this doubt to Messias his coming it sheweth she did not throughly digest and entertain Christs answer to her question although she took upon her to acknowledge him for a Prophet She had no mind the thing should be so as he had resolved and therefore she had no mind to believe it How Christ was expected as the great teacher we shall observe afterward Vers. 29. A man which hath told me all things that ever I did The Disciples having now bought all things that they would have for dinner for it was now dinner time return to the well to their Master and upon their return Christs discourse and the womans is broken off and she slips a way into the City and bids come see a man that hath told me all things that ever I did But Christ did not so for he told her only of one particular or two about her husbands but besides that the word All in Scripture is not always stretched to the utmost extent of its signification he had told her so much that she concludes that he that could tell her that could have told her also all things else such expressions as these in earnest and pathetical narrations are not strange Vers. 35. Say ye not there are yet four months c. The coherence and connexion of this verse with those before which is the first thing to be looked after in it lyeth thus The Disciples had been in the City and bought some meat and when they had set it ready they invite him to dine He answers No he hath other meat to feed upon than they are aware of and that was to do the will of him that sent him and to finish his work And what work was that Why the very work that he had been just now about preaching the Gospel and converting a soul and which work he knew was increasing upon him by the coming of the Samaritans to hear him whom either he now saw coming in flocks towards him or knew they would come In these words therefore he answers his Disciples to this purpose You would have me to eat but I have somewhat else to do which is meat to me which is to finish my Fathers work in preaching the Gospel for look you yonder whereas ye say it is four months to harvest see what a Gospel harvest is coming yonder what a multitude of people is yonder coming to hear me ready for the harvest therefore it is not a time to talk of eating of meat that perisheth but to fall to this harvest work which is my meat in doing the will of him that sent me The harvest of the Jews began at the Passover for on the second day of the Passover the Law injoyned them to bring a sheaf of the first fruits of their harvest and wave it before the Lord and from that day they counted seven weeks to Pentecost See Levit. 23. 10. 15. Four months therefore before the Passover which was the fourteenth day of the first month falls to be towards the latter end of our November or thereabout as is easily cast by any This therefore helps to set the clock of the time reasonable well both for the reckoning of what times are past and for the better fixing of the next Passover that is to come As 1. It shews about what time Johns imprisonment befel and how long he preached namely from Passover was twelvemonth to this November a year and a half and a month and some days above for it is like that Christ stayed not long in Judea after Johns imprisoning 2. It shews that Christ had spent some eight months in Judea from the Passover hitherto and had in this time converted abundance of people to his doctrine 3. It will help to clear that the feast of the Jews spoken of in the next Chapter is the next Passover that was to come as we shall observe when we come there In the former part of the words Say ye not There are four months and then cometh harvest He speaketh literally of their harvest of corn but in the latter the fields are already white to harvest he speaketh parabolically or spiritually of the multitudes of people both among Jews and Gentiles that were ready to be reaped and gathered
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
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
these two dates sometimes from his resurrection and sometimes from the destruction of Jerusalem from his resurrection whereby he was declared mightily to be the Son of God Rom. 1. 4. as Luke 22. 18. I will not drink of the fruit of the vine till the Kingdom of God be come meaning not till after his resurrection for then he eat and drank with them Act. 1. 4. Luke 24. 43 44. And from the destruction of Jerusalem Luke 21. 31 32. Matth. 16. 28. because then he triumphed over those that had despised his rule and he transferred his Kingdom to another people Matth. 21. 40 41 43. 2. It signifieth the changed administration of the way and things of Salvation from the Ceremonial and carnal rites which were appointed before to a worship of God in spirit and truth Not but that that spiritual service was inwrapped under those formalities if they could have found it out but that now the change was so apparent and so great that those outsides of Ceremonies were to be laid aside and the internal substance only to be looked after In this sense the Kingdom of Heaven is dated from the beginning of John Baptists Ministery when this change did first begin Luke 16. 16. and that time called the beginning of the Gospel Mark 1. 1. this change is called the regeneration Matth. 19. 28. And new Heavens and new Earth Esay 65. 16. 3. It signifieth the planting of the Gospel and of the spiritual Kingdom of Christ among the Gentiles Matth. 8. 11 12. 21. 43. 4. It signifieth the work of the Gospel grace wrought in the heart or the vertue and vigour of this spiritual Kingdom of Christ there Matth. 6. 33. 13. 46. 15. 3 c. 5. And sometimes it signifies the state of glory Luke 18. 18 24 25. And now to return to that enquiry that we were about concerning the connexion of our Saviours words to the words of Nicodemus and concerning the meaning of the words themselves we shall observe only these three particulars 1. That Nicodemus in his words in the verse before doth own some appearance and glimpse of the Kingdom of God or coming of the Messias in the wondrous miracles that Christ had wrought We shall not much dispute whether when he saith that Christ was a Teacher come from God he means that he was the Messias or that he was Elias his forerunner or that he was some Prophet that was as the dawning to the days of Messias certainly his argument from Christs miracles doth speak him as thinking those days near at hand and the Kingdom of God now beginning to appear Such arguments we find elsewhere producing such a conclusion and by the observing of them we may the better judge of this Nathaniel concludes Christ the King of Israel because he had wonderfully told him of some secret passage of his under a Fig-tree John 1. 49. And the woman of Samaria because he had told her of her secret villany resolves that he must needs be the Messias Joh. 4. 29. So when he had filled the people with five loaves and two fishes they make this undoubted conclusion Of a truth this is the Prophet and they would have crowned him for Messias John 6. 14 15. And our Saviour himself makes this an undeniable argument I by the Spirit of God do cast out Devils ergo No doubt the Kingdom of God is come among you Luke 11. 20. for such wonders cannot be expected but in the days of Messias Such like arguments are those John 7. 31. 9. 16. 11. 47 48. 15. 24. The blasphemous Jews of those times found these so evincing and undeniable evidences toward such a conclusion that they could find no other way to evade the dint of them but by that cursed tergiversation as sensless as it was impious That Christ wrought these wonders by the power of the Devil Luke 11. 15. John 10. 20. And as the blasphemous Jews in times succeeding have sought to evade them by this assertion that when Messias should come he would do no miracles Talm. in Sanhedr per. 10. Maym. in Melachim per. 11 12. 2. But this was Nicodemus his argumentation upon the miracles that he saw done that undoubtedly this could be nothing but a token of the days of the Messias or Kingdom of God now approached and so our Saviour easily reads his meaning and so the alledged like arguments shew that even any of the learned or observing ones of the Nation would readily have construed his words though he spake not so much in those very syllables and therefore it is needless to say that Christ knew it was in his thoughts to enquire about the Kingdom of Heaven it was legible enough in these very words that he acknowledged an undeniable evidence of the Kingdom of Heaven now demonstrated in those wondrous miracles that Christ wrought which reasoning may be heightned by these two circumstances in that miracles had been so long ceased and should now so break forth and that in the times when miracles were wrought none were wrought such as these 3. The connexion therefore of our Saviours words to his upon these considerations is of no difficulty or harshness at all but as direct and proper as was possible For as Nicodemus by these miracles could not but conclude upon the times of the Messias that they were now come so by his Judaical and Pharisaical principles he conceived that those glorious times that they expected under Messias should take the people as they were and they without any inward change of mind or heart at all should be translated into an outward changed condition of happiness and earthly glory as much as they could desire or imagine No saith Christ there is more required of and in him that desires to see and partake of the happiness of that Kingdom and those days he must also suffer a changedness in himself and in his principles and be cast into a new mold and be as if he were born anew And thus may we make out the connexion of this speech of Christ to that of Nicodemus and now there remains to examine the meaning of the speech it self It is not much material as to sense of the thing it self whether to read it Except a man be born again or Except a man be born from above either of the expressions will very well carry the sense our Saviour intendeth in it but to take it in the latter translation from above doth more properly and pertinently speak out the thing that is aimed at It was the great confidence and boasting of the Jews that they were born and descended of the seed of Abraham and upon this score and priviledge they relied so much that they accounted that very thing to estate them exceedingly in a happy condition as to the favour of God and welfare of their spiritual estate It were endless to shew out of Jewish Authors how great matters they speak of accrewing to them 〈◊〉
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
Thirdly To the Holy Ghost compare Esay 6. 8 9 10. with Act. 28. 25 26. For he is the Spirit of Truth and giver of being to the promise The name Jehovah and the significancy of it to the utmost did the holy Fathers know before Moses But they saw not experience of the last signification named namely the faithfulness of God in his promise made to Abraham concerning his delivery of his seed from bondage and bringing them into a Land flowing with milk and honey God gave them the promise by the name of El Shaddai God Omnipotent and they relied upon his omnipotency because he that promised was able to perform but they beheld it afar of and tasted not of my performance of it but now will I shew my self Jehovah faithful to bring to pass and accomplish what I promised SECTION XI Putiel Exod. 6. 25. MANY and the most of them far fetcht notations are given upon this name and when all is said of it that can be said the last resolution lieth but in a conjecture and then may we guess as well as others Eliezer married his wife in Egypt and of the Egyptian Idiom doth this name of her Father seem as probably to sound as of any other Now among the Egyptian names or titles these two things may be observed First That among them Gentry Nobility and Royalty seem to have been denoted and distinguished by these increasing Syllables Phar Phara and Phara-oh The Gentry by Phar as Poti-phar a Captain Gen. 41. 45. The Nobility by Phara as Poti-phara a Prince Gen. 41. 45. And Majesty by Phara-oh the common name of all their Kings There was another title of dignity given to the Governour of the Jews in Alexandria in that Land in after times namely Alabarcha as is to be seen in Josephus which though he and others would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt yet since we are yet to seâ—k for the latter part of the word it may as probably be conceived to be compounded of the Article All so common in the Arabick tongue and Abrech which hath relation to dignity and honour Exod. 41. 43. Secondly The Egyptians delighted to affix or joyn to their names and titles the word Poti or Puti whether in memorial of their Uncle Put Gen. 10. 6. or in reverence of some Diety of that name or for what else is not so easily resolved as it may be conceived they did the thing by the names forecited Potiphar and Potiphara and of the same nature seemeth to be Putiel the word that is now in hand This Putiel therefore may seem to have been some convert Egyptian imagine him to have been of the posterity of Puti-phera among whom Joseph had sowed the seeds of true Religion who changing his Idolatry and irreligiousness for the worship of the true God did also change the latter part of his name Phera into the name of that God which he now professed and instead of Puti-phera to be called Puti-el The best resolution as was said before that can be given in this point can be but conjectures and in a matter of this nature it is as excusable if we err as difficult to hit a right SECTION XII Of Moses words Glory over me Exod. 8. 9. THE Plagues of Egypt began answerable to their sins the waters wherein the childrens blood had been shed and they poor souls sprawled for life are now turned into blood and sprawle with Frogs The former Plague of blood was not so smart as the other of Frogs for by digging they found fresh water and so had that remedy against that Plague But they had none against the Frogs for they came into every place and seised upon all the victuals that lay in their way and devoured them nay they spared not to raven upon men themselves Therefore the Psalmist saith Frogs destroyed them Yet for all this doth Pharaoh make but a mock at Jehovah in all this his doing and scornfully and in derision bids Moses and Aaron try what Jehovah could do for the removing of them To whom Moses answers Glory over me mock me hardly with my Jehovah yet appoint when I shall pray and I will pray that thou mayest know that there is none like my Jehovah And Pharaoh appoints him the next day for his prayer which he would never have put off so long had he in earnest thought that Jehovah could have removed them upon Moses prayer SECTION XIII The Plague of Lice The speech of the Sorcerers This is the finger of God Exod. 8. 19. not a confession of the Lord but an hideous and horrid blasphemy AT the Plague of Lice the Sorcerers are put to a non-plus and in the least creature can do nothing for besides that it was the will of God to bring their devices to nought and to shew himself maximum in minimis if they should have imitated this miracle they must have done two things first they must have produced dust and then of the dust Lice for the Text saith That all the dust of the Land became Lice throughout all the Land of Egypt vers 17. Neither of which they can do and therefore say This is the finger of God For the understanding of these their words observe these things First That in the two foregoing Plagues of blood and Frogs Moses gave warning of them before they came but of this he did not Secondly That the Lice were also in the land where Israel dwelt as well as in other parts of Egypt for there is no severing betwixt Goshen and Egypt mentioned till the next Plagues of Flies In that day I will sever the Land of Goshen in which my people dwell And I will put a division between my people and thy people vers 22 23. whereas none had been put before For when Moses turned the waters of Egypt into blood the Sorcerers did so also with their inchantments and turned the waters of Goshen into blood likewise Here Pharaoh thinketh his Sorcerers have matched the Jehovah that Moses so talked of and that they could do as much against his people as he could do against theirs And so when Moses from Jehovah brought Frogs upon Egypt the Magitians also by their inchantments bring Frogs likewise upon Goshen and still they think their God is hard enough for Israels Jehovah Thus is blood and Frogs through all the Land of Goshen but neither were these real Blood or Frogs nor was this any punishment at all upon Israel for it was not from the Lord but only vain delusions permitted by the Lord that at last he might catch the crafty in their own net But when the Plague of Lice cometh it cometh also upon Goshen from the Lord himself and this is a Plague indeed upon his own people laid upon them by him as well as upon Egypt For Israel that had partaken in so many of Egypts sins must also think to partake in some of her punishments For this it is why the man of God in
to consider in the second place it is not at all to be doubted but he Baptized in the name of the Messias now ready to come and it may be gathered from his words and from his story As yet he knew not that Jesus of Nazareth was the Messias which he confesseth himself John I. 31. yet he knew well enough that the Messias was coming therefore he Baptised those that came to him in his name instructing them in the Doctrine of the Gospel concerning faith in the Messias and repentance that they might be the readier to receive the Messias when he should manifest himself Consider well Malâ—c III. 1. Luke I. 17. John I. 7 31. c. The Apostles baptizing the Jews baptized them in the name of Jesus because Jesus of Nazareth had now been revealed for the Messias and that they did when it had been before commanded them by Christ baptize all Nations in the Name of the Father and of the Son and of the Holy Ghost So you must understand that which is spoken Joh. III. 23. IV. 2. concerning the Disciples of Christ baptizing namely that they baptized in the Name of Jesus that thence it might be known that Jesus of Nazareth was the Messias in the Name of whom suddenly to come John had baptized That of St. Peter is plain Act. II. 38. Be baptized every one of you in the Name of Jesus Christ and that Act. VIII 16. They were baptized in the Name of Jesus But the Apostles baptized the Gentiles according to the precept of our Lord in the Name of the Father and of the Son and of the Holy Ghost Matth. XXVIII 19. For since it was very much controverted among the Jews about the true Messias and that unbelieving Nation denied stifly and without ceasing that Jesus of Nazareth was He under which virulent Spirit they labour even to this day it was not without cause yea nor without necessity that they baptized in the Name of Jesus that by that seal might be confirmed this most principal truth in the Gospel and that those that were baptized might profess it That Jesus of Nazareth was the true Messias But among the Gentiles the controversie was not concerning the true Messias but concerning the true God among them therefore it was needful that baptism should be conferred in the Name of the true God Father Son and Holy Spirit We suppose therefore that men women and children came to John's baptism according to the manner of the Nation in the reception of Proselytes Namely that they standing in Jordan were taught by John that they were baptized into the Name of the Messias that was now immediately to come and into the profession of the Doctrine of the Gospel concerning Faith and Repentance that they plunged themselves into the River and so came out And that which is said of them that they were baptized by him confessing their sins is to be understood according to the tenor of the Baptists preaching not that they did this man by man or by some auricular confession made to John or by openly declaring some particular sins but when the Doctrine of John exhorted them to Repentance and to Faith in the Messias they renounced and disowned the Doctrine and Opinion of Justification by their works wherewith they had been before time leavened and acknowledged and confessed themselves sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Iordan John could not baptize in any part of Jordan so it were within the bounds of Judea which the Evangelists assert which had not been dried up and had afforded a passage to the Israelites when they came out of Egypt and were now entring into the promised land VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And seeing many of the Pharisees and Sadducees § Some few remarks concerning the Pharisees and Sadducees TO attempt a history of the Pharisees and Sadducees after so many very Learned Men who have treated of their original manners and institutions would be next to madness We will briefly touch at a few things and those perhaps less obvious I. That the Pharisees do not derive their name as some would have it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to expound is sufficiently evinced by this that there were Women Pharisees as well as Men. c c c c c c Sâ—taâ— chap 3. hal 4. R. Joshua saith A religious man foolish a wicked man crafty A woman Pharisee And the dashing of the Pharisees against the stones destroy the World Those things are worth observing which are spoke by the Babylonian Gemarists on that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins teach A praying Maid A gadding Widdow And a Boy whose months are not fulfilled these corrupt the World But R. Jochanan saith We learn the shunning of sin from a Maid and the receiving of a reward from a Widdow The shunning of sin from a Maid for R. Jochanan heard a certain Maid prostrate on her face thus praying Eternal Lord thou hast created Paradice thou hast created Hell also thou hast created the Righteous and thou hast created the Wicked Let it be thy good pleasure that I be not a Scandal to men The receiving of a reward from a Widow for there was a certain Widow who when there were Synagogues nearer every where she always sorted to the School of R. Jochanan to pray to whom R. Jochanan said O my daughter are there not Synagogues at hand round about you But she answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will there not be a reward for my steps or for my journy hither for the Tradition saith These destroy the World as Joanna the daughter of Retib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Gloss is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Maid given to prayer or a Maid of many prayers By another it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maid given to fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Losing her Virginity by fasting A gadding Widow they call her who always goes about from place to place to visit her neighbours they are the words of the Gloss. And these corrupt the World because they are no other but bands and sorceresses and yet they pretend sanctity Joanna the daughter of Retib the Gloss also being witness was a certain sorceress Widdow who when the time of any child birth drew near shut up the womb of the child bearing woman with Magic arts that she could not be delivered And when the poor woman had endured long and great torments she would say I will go and pray for you perhaps my prayers will be heard when she was gone she would dissolve the enchantments and presently the infant would be born On a certain day as a hired man wrought in her house she being gone to a womans labour he heard the charms tinkling in a pan and taking off the cover the charms presently come out and strait the infant is born and hence it was known
would do him no more wrong than you would do his brother Matthew when you should say that he was a Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscariot It may be ennquired whether this name was given him while he was alive or not till after his death If while he was alive one may not improperly derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skortja which is written also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Nedarim fol 55. 2. Iskortja Where while the discourse is of a man vowing that he would not use this or that garment we are taught these things He that tyes himself by a vow of not using garments may use sackcloth vailing cloth hair cloth c. but he may not use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which words the Gloss writes thus These are garments some of leather and some of a certain kind of clothing The Gemara asketh What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iskortja Bar bar Channah answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tanners garment The Gloss is A leathern Apron that Tanners put on over their cloths So that Judas Iscariot may perhaps signifie as much as Judas with the Apron But now in such Aprons they had purses sown in which they were wont to carry their mony as you may see in Aruch in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we shall also observe presently And hence it may be Judas had that title of the purse bearer as he was called Judas with the apron Or what if he used the art of a Tanner before he was chose into Discipleship Certainly we read of one Simon a Tanner Act. IX 43. and that this Judas was the son of Simon Joh. XIII 26. But if he were not branded with this title till after his death I should suppose it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara Which word what it signifies let the Gemarists speak k k k k k k Bab. Berac fol. 8. 1. Nine hundred and three kinds of death were created in the World as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the issues of death Psal. LXVIII 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issues arithmetically ariseth to that number Among all those kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara is the roughest death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the easiest Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara in the mother Tongue is Strangulament By Learned Men for the most part it is rendred Angina The Quinsie The Gemara sets out the roughness of it by this simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Schabb. fol. 33. 1. The Iscara is like to branches of thorns in a fleece of Wool which if a man shake violently behind it is impossible but the wool will be pulled off by them It is thus defined in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iscara begins in the bowels and ends in the throat See the Gemara there When Judas therefore perished by a most miserable strangling being strangled by the Devil which we observe in its place no wonder if this infamous death be branded upon his Name to be commonly stiled Judas Iscariot or that Judas that perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by strangling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who also betrayed him Let that of Maimonides be observed m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. It is forbidden to betray an Israelite into the hands of the Heathen either as to his person or as to his goods c. And whosoever shall so betray an Israelite shall have no part in the world to come Peter spake agreeably to the opinion of the Nation when he said concerning Judas He went unto his place Act. I. 25. And so doth Baal Turim concerning Balaam Balaam went to his place Numb XXIV 25. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went down to Hell VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into any City of the Samaritans enter ye not OUR Saviour would have the Jews priviledges reserved to them until they alienated and lost them by their own perversness and siâ—s Nor does he grant the preaching of the Gospel to the Gentiles or Samaritans before it was offered to the Jewish Nation The Samaritans vaunted themselves sons of the Patriach Jacob Joh. IV. 12. which indeed was not altogether distant from the truth they embraced also the law of Moses and being taught thence expected the Messias as well as the Jews nevertheless Christ acknowledges them for his sheep no more than the Heathen themselves I. Very many among them were sprung indeed of the seed of Jacob though now become Renegades and Apostates from the Jewish Faith and Nation and hating them more than if they were Heathens and more than they would do Heathens Which also among other things may perhaps be observed in their very language For read the Samaritan version of the Pentateuch and if I mistake not you will observe that the Samaritans when by reason of the neerness of the places and the alliance of the Nations they could not but use of the language of the Jews yet used such a variation and change of the Dialect as if they scorned to speak the same words that they did and make the same language not the same II. In like manner they received the Mosaic law but for the most part in so different a writing of the words that they seem plainly to have propounded this to themselves that retaining indeed the law of Moses they would hold it under as much difference from the Mosaic Text of the Jews as ever they could so that they kept something to the sense n n n n n n Hieros Sotah fol. 21. 3. Bab. Sotah fol. 33. 2. R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans Ye have falsified your Law without any manner of profit accruing to you thereby For ye have writ in your Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Oaken Groves of Morâ—h which is Sichem c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added Let the Samaritan text at Deut. XI 30. be looked upon III. However they pretended to study the religion of Moses yet in truth there was little or no difference between them and Idolaters when they knew not what they worshipped which our Saviour objects against them Joh. IV. 22. and had not only revolted as Apostates from the true religion of Moses but set themselves against it with the greatest hatred Hence the Jewish Nation held them for Heathens or for a people more execrable than the Heathens themselves A certain Rabbin thus reproaches their idolatry o o o o o o Hieros Avodah Zarah fol. 44. 4. R. Ismael ben R. Josi went to Neapolis that is Sâ—chem the Samaritans came to him to whom he spake thus I see that you adore not this Mountain but the Idols which are under it for it is written Jacob hid the strange Gods under the
shall say when their disease did first invade him write a Bill of Divorce for my wife c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l â—ittin cap. 7 Hal. 1. If any whom Kordicus vexeth say Write a Bill of Divorce for my wife c. Kordicus say the Glossers is a Demon which rules over those that drink too much new Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is Kordicus Samuel saith When new Wine out of the press hath caught any one m m m m m m Gemar Bab. which see Rambam upon the place hath these words Kordicus is a disease generated from the repletion of the Vessels of the Brain whereby the understanding is confounded and it is a kind of Falling-sickness Behold the same a Demon and a disease to which the Gemarists applied Exorcisms and a Diet. See n n n n n n Fol. 67. 2. Bab. Gittin o o o o o o Aruch In Shibta Shibta is an evil Spirit who taking hold on the necks of infants dries up and contracts their nerves p p p p p p Bab. Berac fol. 51. 2. He that drinks up double cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is punished by the Devil From this Vulgar opinion of the Nation namely That Devils are the Authors of such kind of diseases one Evangelist brings in the Father of this child saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is lunatick another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath a spirit He had been dumb and deaf from his birth to that misery was added a phrensie or a Lycanthropy which kind of disease it was not unusual with the Nation to attribute to the Devil and here in truth a Devil was present VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O faithless and perverse generation c. THE edge of these words is levelled especially against the Scribes See Mark IX 14. and yet the Disciples escaped not altogether untouched Christ and his three prime Disciples being absent this child is brought to the rest to be healed they cannot heal him partly because the Devil was really in him partly because this evil had adhered to him from his very birth Upon this the Scribes insult and scoff at them and their Master A faithless and perverse generation which is neither overcome by Miracles when they are done and vilifie when they are not done The faith of the Disciples vers 20. wavered by the plain difficulty of the thing which seemed impossible to be overcome when so many evils were digested into one deafness dumbness phrensie and possession of the Devil and all these from the cradle VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faith as a grain of mustard seed c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a seed of Mustard or As a drop of Mustard in Talmudick Language See Chap. XIII vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall say to this mountain c. See what we note at Chap. XXI vers 21. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind goeth not out but by prayer and fasting IT is not much unlike this which is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Bab. Taanith fol. 22. 2. By reason of an evil spirit a singular or religious man may afflict himself with fastings VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachma tribute-money TWO things perswade me that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple 1. The word it self whereby this tribute is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this thus Josephus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * De bell lib. 7. cap. 27. He laid a tax upon all the Jews wheresoever they were namely two Drachmes commanding every one of what ever age to bring it into the Capitol as before they had paid it into the Temple at Jerusalem And Dion Cassius of the same thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r r r r r r Lib. 66. He commanded all to bring the Didrachm yearly to Jupiter Capitolinus The Seventy Interpreters indeed upon Exod. XXX 13. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Half a didrachm but adding this moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is according to the holy didrachm Be it so the whole Shekel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy didrachm then let the half shekel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common didrachm However the thing is he that paid the half Shekel in the vulgar dialect was called He that paid the Shekels and that which is here said by Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachm the Talmudists express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that demand or collect the Shekels The Targumists render that place Exod. XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of the Shekel the reason of which see if you please in * * * * * * Shekal cap. 1. Maimonides The Shekel saith he concerning which the Law speaks did weigh three hundred and twenty grains of barley but the wise men sometime added to that weight and made it to be of the same value with the money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selah under the second Temple that is three hundred eighty four midling grains of barley See the place and the Gloss. 2. The answer of Christ sufficiently argues that the discourse is concerning this Tax when he saith He is the son of that King for whose use that Tribute was demanded for from thence were bought the dayly and additional sacrifices and their drink offerings the sheaf the two loaves Levit. XXIII 17. the Shew bread all the sacrifices of the Congregation the red Cow the scape Goat and the crimson Tongue which was between his horns s s s s s s Shekal cap. 4 Hal 1. 2. c. But here this Objection occurs which is not so easie to answer t t t t t t Shekal cap. 1. Hal. 3. The time of the payment of the half Shekel was about the feast of the Passover but now that time was far gone and the feast of Tabernacles at hand It may be answered 1. That Matthew who recites this Story observed not the course and order of time which was not unusual with him as being he among all the Evangelists that most disjoynts the times of the Stories But let it be granted that the order of the History in him is right and proper here It is answered 2. Either Christ was scarcely present at the Passover last past or if he were present by reason of the danger he was in by the snares of the Jews he could not perform this payment in that manner as it ought to have been Consider those words which John speaks of the Passover last past Chap. VI. 4. The Passover a feast of the Jews was near and Chap. VII 1.
Heathens that is lost p p p p p p Nedarin cap. 3. hal 4. It is lawful for Publicans to swear that is an Oblation which is not that you are of the Kings retinue when you are not c. that is Publicans may deceive and that by Oath VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye shall bind on earth c. THESE words depend upon the former he had been speaking concerning being loosed from the office of a brother in a particular case now he speaks of the Authority and Power of the Apostles of loosing and binding any thing whatsoever seemed them good being guided in all things by the Holy Ghost We have explained the sense of this Phrase at Chap. XVI and he gives the same Authority in respect of this to all the Apostles here as he did to Peter there who were all to be partakers of the same Spirit and of the same Gifts This power was built upon that noble and most self-sufficient Foundation Joh. XVI 13. The Spirit of Truth shall lead you into all Truth There lies an Emphasis in those words Into all truth I deny that any one any where at any time was led or to be led into all Truth from the Ascension of Christ unto the worlds end beside the Apostles Every holy man certainly is led into all truth necessary to him for salvation but the Apostles were led into all truth necessary both for themselves and the whole Church because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages Hence whatsoever they should confirm in the Law was to be confirmed whatsoever they should abolish was to abolished since they were endowed as to all things with a Spirit of Infalibillity guiding them by the hand into all truth VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if two of you shall agree upon earth c. AND these words do closely agree with those that went before There the speech was concerning the Apostles determination in all things respecting men Here concerning their Grace and Power of obtaining things from God I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two of you Hence Peter and John act joyntly together among the Jews Acts II. III. c. and they act joyntly among the Samaritans Acts VIII 14. and Paul and Barnabas among the Gentiles Acts XIII 2. This bond being broke by Barnabas the spirit is doubled as it were upon Paul II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agree together That is to obtain something from God which appears also from the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching any thing that they shall ask suppose concerning conferring the Spirit by the imposition of hands of doing this or that Miracle c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where two or three are gathered together in my name there I am in the midst of them THE like do the Rabbins speak of two or three sitting in Judgment that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I forgive him until seven times THIS Question of Peter respects the words of our Saviour Ver. 15. How far shall I forgive my brother before I proceed to the Extremity What Seven times he thought that he had measured out by these words a large Charity being in a manner double to that which was prescribed by the Schools q He that is wronged ◠Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. say they is forbidden to be difficult to pardon for that is not the manner of the seed of Israel But when the offender implores him once and again and it appears he repents of his deed let him pardon him and whosoever is most ready to pardon is most praise worthy It is well but there lies a snake under it r r r r r r Bab. Jomah fol. 86. ◠For say they they pardon a man once that sins against another Secondly they pardon him Thirdly they pardon him Fourthly they do not pardon him c. CHAP. XIX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came unto the coasts of Iudea beyond Iordan IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Judea beyond Jordan by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan Nor does such a construction want its parallel in Josephus for Hyrcanus saith he built a fortification the name of which was Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between Arabia and Judea beyond Jordan not far from Essebonitis a a a a a a Antiq. lib. 12. chap. 5. But see Mark here Chap. X. 1 relating the same storie with this our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came saith he into the coasts of Judea taking a journey from Galilee along the Country beyond Jordan VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful for a man to put away his wife for every cause OF the causes ridiculous shall I call them or wicked for which they put away their wives we have spoke at Chap. V. ver 31. We will produce only one example here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis whither as the Gloss saith he often went he made a public proclamation What woman will have me for a day Rabh Nachman when he went to Sacnezib made a public proclamation What woman will have me for a day The Gloss is Is there any woman who will be my wife while ◠tarry in this place The Question here propounded by the Pharisees was disputed in the Schools and they divided into parties concerning it as we have noted before For the School of Shammai permitted not divorces but only in the case of Adultery the School of Hillel otherwise b b b b b b See Hierof Sotah fol. 16. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Because Moses for the hardness of your hearts suffered c. INterpreters ordinarily understand this of the unkindness of men towards their wives and that not illy but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hardness of heart for the most part in Scripture denotes rather obduration against God than against men Examples occur every where Nor does this sense want its fitness in this place not to exclude the other but to be joyned with it here I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication that is to Idolatry sufficiently appears out of sacred Story and particularly from these words of the first Martyr Stephen Acts VII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God turne d and gave them up to worship the host of heaven c. And they seem not less given up to carnal fornication if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Christ but a conjectural reason of the sudden and unexpected return of Peter I believe that Peter was going with Cleophas into Galilee and that being moved with the words of Christ told him by the women Say to his Disciples and Peter I go before you into Galilee Think with your self how doubtful Peter was and how he fluctuated within himself after his threefold denial and how he gasped to see the Lord again if he were risen and to cast himself an humble supplicant at his feet When therefore he heard these things from the women and he had heard it indeed from Christ himself while he was yet alive that when he arose he would go before them into Galilee and when the rest were very little moved with the report of his Resurrection nor as yet stirred from that place he will try a journy into Galilee and Alpheus with him Which when it was well known to the rest and saw him return so soon and so unexpectedly Certainly say they the Lord is risen and hath appeared to Peter otherwise he had not so soon come back again And yet when he and Cleopas open the whole matter they do not yet believe even them VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Creature a manner of speech most common among the Jews by which I. Are denoted all men f f f f f f Bab. Chetub fol. 17. 1. The wise Men say Let the mind of man always be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled or complacent to the creatures The Gloss there is To do with every man according to complacency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Midr. Till in Psal. CXXXV He makes the Holy Spirit to dwell upon the creatures that is Upon men h h h h h h Maimon in Sanhedr cap. 2. In every Judge in the Bench of three is required Prudence Mercy Religion hatred of mony Love of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of the creatures that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of mankind II. But especially by that phrase the Gentiles are understood R. Jose i i i i i i Bab. Chagig fol. 12. 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the Creatures which see and know not what they see which stand and know not upon what they stand namely upon what the earth stands c. He understands the Heathens especially who were not instructed concerning the creation of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Beresh Rabba §. 13. The speech of all the Creatures that is of the Heathens is only of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the prayers of the Creatures are for earthly things Lord let the Earth be fruitful let the Earth prosper But all the prayers of Israelites are only for the holy place Lord let the Temple be built c. Observe how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creatures are opposed to Israelites And the parallel words of Matthew Chap. XXVIII do sufficiently prove this to be the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature in this place that which in Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach to every creature in that place in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations as those words also of S. Paul Coloss. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel that was preached in all the creation In the same sense you must of necessity understand the same phrase Rom. VIII 22. Where if you take the whole passage concerning the Gentiles breathing after the Evangelical liberty of the Sons of God you render the sense very easie and very agreeable to the mind of the Apostle and to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature or Creation When they who render it otherwise dash upon I know not what rough and knoâ—ty sense Let me although t is out of my road thus paraphrase the whole place Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the earnest expectation of the Creature or of the Heathen World waiteth for the revelation of the Sons of God For God had promised and had very often pronounced by his Prophets that he would gather together and adopt to himself innumerable sons among the Gentiles Therefore the whole Gentile World doth now greedily expect the revelation and production of those sons Vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Creature the whole Heathen World was subjected to the vanity of their mind as Rom. I. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became vain in their imaginations And Eph. I. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles walk in the vanity of their mind not willingly but because of him that subjected it Vers. 21. Under hope because the Creature also or that Heathen World shall be freed from the servie of sinful corruption which is in the World through lust 2 Pet. I. 4. into the Gospel liberty of the Sons of God From the service of Satan of Idols and of Lusts into the liberty which the sons of God enjoy through the Gospel Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we know that the whole Creature or Heathen World groneth together and travaileth and as it were with a convex weight howeth down unto this very time to be born and brought forth Vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither the Gentiles only but we Jews also however we belong to a Nation envious of the Heathen to whom God hath granted the first fruits of the Spirit we sigh among our selves for their sakes waiting for the adoption that is the redemption of our Mystical body whereof the Gentiles make a very great part FINIS JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. LUKE To which are premised some CHOROGRAPHICAL NOTES UPON THE Places mentioned in this EVANGELIST By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE MOST REVEREND Father in CHRIST GILBERT BY DIVINE PROVIDENCE ARCHBISHOP OF CANTERBURY PRIMATE of all ENGLAND c. May it please your Grace HAVING at length finished in such a manner as it is this undertaking of mine upon the four Evangelists Religion Gratitude and Duty require it from me to commemorate and recognize the infinite mercy of God toward me in bringing me thus far continuing my life preserving to me that strength of Eye-sight vigor both of body and mind to and in so great a degree of old age To all which the same Divine mercy hath added this great benefit that it hath indulged me your Grace's Compassion Favour and Patronage This hath not a little sweetned all the rest securing to me so much leisure for Books tranquility in my Studies the settlement of my Family and an easie condition of life Without this my mind
East c. If therefore the Temple was not finished till that time then much less was it so when Christ was in it Whence we may properly enough render those words of the Jews into such a kind of sense as this It is forty and six years since the repairing of the Temple was first undertook and indeed to this day is not quite perfected and will thou pretend to build a new one in three days VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he spake of the Temple of his body IF we consider how much the second Temple came behind that of the first it will the easilier appear why our blessed Saviour should call his body the Temple a a a a a a Hierosol Taanith fol. 6. 1. Bab. Joma fol. 21. 2. In the second Temple there wanted the fire from Heaven the Ark with the Propitiatory Cherubims Urim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Glory the Holy Ghost and the Anointing Oyl These things were all in Solomon's Temple which therefore was accounted a full and plenary type of the Messiah But so long as the second Temple had them not it wanted what more particularly shadowed and represented him I. There was indeed in the second Temple a certain Ark in the Holy of Holies but this was neither Moses's Ark nor the Ark of the Covenant b b b b b b Joma fol. 52. 2. which may not unfitly come to mind when we read that passage Revel XI 19. The Temple of God was opened in Heaven and there was seen in his Temple the Ark of his testament It was not seen nor indeed was it at all in the second Temple The Jews have a Tradition that Josias hid the Ark before the Babylonish Captivity lest it should fall into the hands of the Enemy as once it did amongst the Philistines c c c c c c Joma ubi supra Cherithuth fol. 77. 2. But there is no mention that it was ever found and restored again II. In Moses his Tabernacle and Solomon's Temple the Divine presence sate visibly over the Ark in the propitiatory in a Cloud of Glory But when the destruction of that Temple drew near it went up from the Propitiatory Ezek. X. 4. and never returned into the second Temple where neither the Ark nor the Propitiatory was ever restored III. The High-Priest indeed ministred in the second Temple as in the first in eight several Garments d d d d d d Joma fol. 71. 2. Amongst these was the Pectoral or Breast-plate wherein the precious stones were put out of which the Jasper chanced to fall and was lost e e e e e e Hieros Peah fol. 15. 3. Bab. Kiddush fol. 60. 2. but the Oracle by Urim and Thummim was never restored See Ezra II. 63. and Nehem. VII 63. if not restored in the days of Ezra or Nehemiah much less certainly in the ages following when the Spirit of Prophecy had forsaken and taken leave of that people For that is a great truth amongst the Talmudists f f f f f f Joma fol. 73. 2. Things are not askt or enquired after now by Urim and Thummim by the High-Priest because he doth not speak by the Holy Ghost nor does there any divine Afflatus breath on him This to omit other things was the state of Zorobabel's Temple with respect to those things which were the peculiar glory of it And these things being wanting how much inferior must this needs be to that of Solomon's But there was one thing more that degraded Herod's Temple still lower and that was the person of Herod himself to whom it is ascribed It was not without scruple even amongst the Jews themselves that it was built and repaired by such an one and who knew not what Herod was They dispute whether by right such a person ought to have meddled with it and are fain to pump for arguments for their own satisfaction as to the lawfulness of the thing They object first g g g g g g Bava bathra fol. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not permitted to any one to demolish one Synagogue till he hath built another Much less to demolish the Temple But Herod demolished the Temple before he had built another Ergo They answer Baba ben Buta gave Herod that counsel that he should pull it down Now this Baba was reckoned amongst the great wise men and he did not rashly move Herod to such a work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw such clefts and breaches in the Temple that threatned its ruine They object secondly concerning the person of Herod that he was a Servant to the Asmonean Family that he rose up against his Masters and killed them and had killed the Sanhedrin They answer We were under his power and could not resist it And if those hands stained with blood would be building it was not in their power to hinder it These and other things they apologize for their Temple adding this invention for the greater honour of the thing that all that space of time wherein it was a building it never once rained by day that the work might not be interrupted h h h h h h Taanith fol. 23. 1. Joseph Antiqu. lib. 15. cap. 14. The Rabbins take a great deal of pains but to no purpose upon those words Hagg. II. 9. The glory of this latter House shall be greater than the former i i i i i i Bava bathra fol. 3. 1. R. Jochanan and R. Eliezer say one that it was greater for the Fabrick the other that it was greater for the duration As if the glory of the Temple consisted in any Mathematical reasons of space dimension or duration as if it lay in walls gilding or ornament The glory of the first Temple was the Ark the divine cloud over the Ark the Urim and the Thummim c. Now where or in what can consist the greater glory of the second Temple when these are gone Herein it is indeed that the Lord of the Temple was himself present in his Temple he himself was present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom dwelleth all the fulness of the Godhead bodily Coloss. II. 9. as the divine glory of old was over the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typically or by way of shadow only This is the glory when he himself is present who is the great High-Priest and the Prophet who answerably to the Urim and Thummim of old reveals the counsels and will of God He who is the true and living Temple whom that Temple shadowed out This Temple of yours O ye Jews does not answer its first pattern and exemplar There are wanting in that what were the chief glory of the former which very defect intimates that there is another Temple to be expected that in all things may fall in with its first type as it is necessary the Antitype should
Religion because himself is the way the truth and the life in a sense much more proper and more sublime than the Law could be said to be It had been happier for the Jew if he could have discerned more judiciously concerning the Law if he could have distinguished between coming to God in the Law and coming to God by the Law as also between living in the Law and living by the Law It is beyond all doubt there is no way of coming to God but in his Law for what Out-law or one that still wanders out of the paths of God's Commandments can come unto him So also it is impossible that any one should have life but in the Law of God For who is it can have life that doth not walk according to the rule of his Laws But to obtain admission to the favour of God by the Law and to have life by the Law that is to be justified by the works of the Law this sounds quite another thing For it is by Christ only that we live and are justified by him alone that we have access to God These are the fictions of the Rabins There was one shewed a certain Rabbin the place where Corah and his Company were swallowed up and listen saith he what they say So they heard them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are the truth Upon the Calends b Bava bathra fol. 74. 1. Bemidb. rabb fol 271. 1. of every Month Hell rolls them about as flesh rolls in the Cauldron Hell still saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are truth a It is indeed a great truth what is uttered in this most false and ridiculous legend that the Law of Moses is truth But the Jews might if they would attain to a much more sound way of judging concerning the truth of it and consider that the Law is not the summ and ultimate of all truth but that Christ is the very truth of the truth of Moses Joh. I. 17. The Law was given by Moses but Grace and Truth came by Jesus Christ. VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If ye had known me c. IT was a very difficult thing to spell out the knowledge of the Messiah from the Law and the Prophets under the first Temple but it was doubly more difficult under the second For under the first Temple Moses had only his own veil over him and the Prophets only their own proper and original obscurity but under the second Temple the obscurity is doubled by the darkness and smoke of Traditions which had not only beclouded the true Doctrines of Faith and Religon but had also brought in other Doctrines diametrically contrary to the chief and principal Articles of Faith those for instance concerning Justification the Person Reign and Office of the Messiah c. What measures of darkness these mists of Tradition had covered the minds of the Apostles with it is both difficult and might be presumptuous to determine They did indeed own Jesus for the true Messiah Joh. I. 41. Matth. XVI 16. But if in some things they judged amiss concerning his Office undertaking and government we must put it upon the score of that epidemical distemper of the whole Nation which they still did in some measure labour under And to this may this clause have some reference If ye had known me and had judged aright concerning the Office undertaking and Authority of the Messiah ye would in all these things which I teach and do have known the Will Command and Authority of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from henceforth ye know him We may render it Henceforward therefore know him Henceforward acknowledge the Father in all that I have done brought in and am to introduce still and set your hearts at rest in it believing that you see the Father in me and in the things that I do VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shew us the Father and it sufficeth us WHEN the Law was given to Moses the Israelites saw God in his glory do thou therefore now that thou art bringing in a new Law and Oeconomy amongst us do thou shew us the Father and his glory and it will suffice us so that we will have no more doubt about it VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall give you another comforter ALthough the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in frequent use amongst the Jews to signifie an Advocate and that very sense may be allowed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place yet may it seem more fit and proper to render it by comforter at present For I. Amongst all the names and titles given to the Messiah in the Jewish Writers that of Menahem or the Comforter hath chiefly obtained and the days of the Messiah amongst them are stiled the days of Consolation c c c c c c Bab. Sanhedr fol. 98. 2. The names of Messiah are reckoned up viz. Shiloh Jinnon Chaninah Menahem And in Jerusalem Beracoth d d d d d d Fol. 5. 1. we are told how the Messiah had been born in Bethlehem under the name of Menahem Luke II. 25. Waiting for the consolation of Israel Targumist upon Jerem. XXXI 6. Those that desire or long for the years of consolation to come This they were wont to swear by viz. the desire they had of seeing this Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the Consolation Now therefore bring these words of our Saviour to what hath been said q. d. You expect with the rest of this Nation the Consolation in the Messiah and in his presence Well I must depart and withdraw my presence from you but I will send you in my stead another Comforter II. The minds of the Disciples at present were greatly distressed and troubled so that the promise of a Comforter seems more suitable than that of an Advocate to their present state and circumstances VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of truth LET us but observe how the whole world at this time lay in falsehood and error the Gentiles under a Spirit of delusion the Jews under the cheat and imposture of Traditions and then the reason of this title of the Spirit of truth will appear as also how seasonable and necessary a thing it was that such a spirit should be sent into the world VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall teach you all things SO Chap. XVI 13. He shall lead you into all truth Here it might be very fitly enquired whether any ever beside the Apostles themselves were taught all things or led into all truth It is no question but that every believer is led into all truth necessary for himself and his own happiness but it was the Apostles lot only to be led into all truth necessary both for themselves and the whole Church VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world cometh SEEING this
h h h h h h De Bell. Sacr. lib. 10. cap. 31. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He will reprove the world of sin c. THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout and therefore when he should be given and pour'd out in a way and in measures so very wonderful he could not but evince it to the world that Jesus was the true Messiah the Son of God who had so miraculously pour'd out the Holy Spirit amongst them and consequently could not but reprove and redargue the world of sin because they believed not in him VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of righteousness c. THAT this righteousness here mention'd is to be understood of the righteousness of Christ hardly any but will readily enough grant but the question is what sort of righteousness of his is here meant whether his personal and inherent or his communicated and justifying righteousness we may say that both may be meant here I. Because he went to the Father it abundantly argu'd him a just and righteous person held under no guilt at all however condemn'd by men as a malefactor II. Because he pour'd out the Spirit it argu'd the merit of his righteousness for otherwise he could not in that manner have given the Holy Spirit And indeed that what is chiefly meant here is that righteousness of his by which we are justify'd this may perswade us that so many and so great things are spoken concerning it in the Holy Scriptures Isai. LVI 1. My Salvation is near to come and my righteousness to be revealed Dan. IX 29. To bring in everlasting righteousness Jer. XXIII 6. This is his name by which he shall be called THE LORD OUR RIGHTEOUSNESS And in the Epistles of the Apostles especially those of St. Paul this righteousness is frequently and highly celebrated seeming indeed the main and principal subject of the Doctrines of the Gospel In the stead of many others let this serve for all Rom. I. 17. For therein viz. in the Gospel is the righteousness of God reveal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith which words may be a good Comment upon the foregoing Clause I. The Law teacheth faith that is that we believe in God But the Gospel directs us to proceed from faith to faith viz. from faith in God to faith in Christ for true and saving faith is not a meer naked recumbency immediately upon God which faith the Jews were wont to profess but faith in God by the mediation of faith in Christ. II. In the Law the righteousness of God was reveal'd condemning but in the Gospel it was reveal'd justifying the sinner And this is the great mystery of the Gospel that sinnes are justify'd not only through the grace and meer compassion and mercy of God but through Divine justice and righteousness too that is through the righteousness of Christ who is Jehovah the Lord our righteousness And the Spirit of Truth when he came he did reprove and instruct the world concerning these two great articles of faith wherein the Jews had so mischievously deceiv'd themselves that is concerning true saving faith faith in Christ and also concerning the manner or formal cause of Justification viz. the righteousness of Christ. But then how can we form the Argument I go unto the Father therefore the world shall be convinc'd of my justifying righteousness I. Let us consider that the expression I go unto the Father hath something more in it than I go to Heaven So that by this kind of phrase our Saviour seems to hint That work being now finisht for the doing of which my Father sent me into the world I am now returning to him again Now the work which Christ had to do for the Father was various The manifestation of the Father Preaching the Gospel vanquishing the enemies of God sin death and the Devil but the main and chief of all and upon which all the rest did depend was that he might perform a perfect obedience or obediential righteousness to God God had created man that he might obey his Maker which when he did not do but being led away by the Devil grew disobedient where was the Creator's glory The Devil triumphs that the whole humane race in Adam had kickt against God prov'd a rebel and warr'd under the banners of Satan It was necessary therefore that Christ clothing himself in the humane nature should come into the world and vindicate the glory of God by performing an intire obedience due from mankind and worthy of his Maker He did what weigh'd down for all the disobedience of all mankind I may say of the Devils too for his obedience was infinite He fulfilled a righteousness by which sinners might be justify'd which answer'd that justice that would have condemned them for the righteousness was infinite This was the great business he had to do in this world to pay such an obedience and to fulfill such a righteousness and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine Rom. I. 17. of this the world must primarily and of necessity be convinc'd and instructed to the glory of him that justifieth and the declaration of the true Doctrine of Justification And this rightequsness of his was abundantly evidenced by his going to the Father because he could not have been receiv'd there if he had not fully accomplisht that work for which he had been sent II. It is added not without reason and ye see me no more i. e. Although you are my nearest and dearest friends yet you shall no more enjoy my presence on earth by which may be evinced that you shall partake of my merits especially when the world shall see you enricht so gloriously with the gifts of my Spirit VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of judgment because the Prince c. IT is well known that the Prince of this world was judged when our Saviour overcame him by the obedience of his death Heb. II. 14. and the first instance of that judgment and victory was when he arose from the dead the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel and bound him himself Revel XX. 1 2. which place will be a very good Comment upon this passage And both do plainly enough evince that Christ will be capable of judging the whole world viz. all those that believe not on him when he hath already judg'd the Prince of this world This may call to mind the Jewish opinion concerning the judgment that should be exercis'd under the Messiah that he should not judg Israel at all but the Gentiles only nay that the Jews were themselves rather to judg the Gentiles than that they were to be judg'd But he that hath judg'd the Prince of this world the author of all unbelief will also judg every unbeliever too VERS XII
43. And he saith unto Iesus Lord Remember me when thou comest into thy Kingdom And Iesus said unto him Verily I say unto thee To day shalt thou be with me in Paradise Acts XXIII 8. For the Sadducees say That there is no Resurrection neither Angel nor Spirit But the Pharisees confess both John XI 51. This spake he not of himself but being High Priest that year he prophesied That Iesus should dye for that people Rom. IX 3. For I could wish that I my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Gen. III. 20. And Adam called his wifes name Eve because she was the Mother of all living 1 John III. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own works were evil and his Brothers righteous Gen. IV. 15. And the Lord set a mark upon Cain lest any finding him should kill him Exod. XX. 5. For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me Exod. XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Exod. XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee A Discourse upon the fourth Article of the Apostles Creed He descended into Hell A SERMON PREACHED AT St. Michaels Cornhil Novemb. 25. 1658. Before the NATIVES of STAFFORDSHIRE JOHN X. 22 23. And it was at Jerusalem the Feast of the Dedication and it was Winter And Iesus walked in the Temple in Solomons porch THE Text is suitable to the occasion Here is a Feast as well as yours a Feast in Winter as well as yours and as I shall shew you anon a Feast on the five and twentieth day of November as well as yours If Christ will vouchsafe his presence at yours as he did at this in the Text the parallel will not be so pregnant as it will be happy Of all the four Evangelists John is most punctual nay he only is punctual to give account of the Festivals that intercurred between Christs entrance into his Publick Ministry at his Baptism and the time of his Death that renowned and signal space of time of half a week of years as they be called Dan. 9. 27. or three years and an half in which Christ performed his Ministery and wrought Redemption And this he doth partly that he might the more remarkably count out the time and partly that he might shew how careful our Saviour was to observe those Festivals He names you the four Passovers that intervened The first Passover after his Baptism in Chap. II. when he whipped Buyers and Sellers out of the Temple The second in Chap. V. when he healed the long diseased Man at Bethesda The third in Chap. VI. 4. a little before which he fed five thousand Men miraculously The fourth and last in Chap. XVIII at which he suffered He gives you also account of his being at the Feast of Tabernacles Chap. VII and of his being at the Feast of Dedication in the words that I have read To the expounding of which the very way that I must go cannot but mind me to Observe this to you That Humane Learning is exceeding useful nay exceeding needful to the Expounding of Scripture The Text gives the rise of this Observation and it gives the proof of it Here is the mention of the Feast of Dedication and not one tittle else in all the Scripture concerning it And so there is the bare mention of Solomons porch and indeed it is mentioned once again in Act. III. 11. but neither here nor there any more than the bare name Certainly the Holy Ghost would never have mentioned these things if he would not have had us to have sought to know what they meant But how should we know them The Scripture gives not one spark of light to find them out but Humane Learning holds out a clear light of Discovery Would you know what this Feast of Dedication was Upon what occasion instituted How celebrated At what time of Winter it occurred The Scripture speaks not one word of all these but Humane Authors the Talmud Maimony Josephus the first book of Maccabes tell you all fully And would you know what Solomons porch was and where it was and in what part of the Temple it was in Scripture you can never find it but consult Humane Learning and Writers and they will tell you it was a Cloister-walk on the East bound of the utmost Court of the Temple and they will tell you the very space and fashion of it Here is a Text fallen into our Hands occasionally a Thousand others of the like nature might be produced let any of those that deny Humane Learning to be needful in handling of Divinity but expound me this Text without the help of Humane Learning and I shall then think there is something in their Opinion Two things lead them into this mistake 1. Because they conceive the New Testament which part of the Bible Christians have most to deal withal is so easie of it self that it needs no pains or study to the Expounding of it 2. And the less because say they the Spirit reveals it to the Saints of God and so they are taught of God and can teach others Give me leave partly for our settlement in the Truth about this Point and partly for the stopping the mouths of such gainsayers out of many things that might be spoken to commend these four to you I. That in the time when Prophecy flourished the standing Ministery that was to teach the people were not Prophets but Priests and Levites that became Learned by Study And for that end God disposed them into forty eight Cities which were as Universities where they were to Study the Law together that they might be inabled to teach the people And you may see the very Prophets themselves sending the people to them to be Instructed Hag. II. 2. Mal. II. 7. It is but a wild thing now when Prophesie is ceased so many hundred years ago to refuse Learning and a Learned Ministery and to seek instruction we know not of whom II. There is no ground in Scripture to believe nor promise to expect that God doth or ever will teach men the Grammatical or Logical construction of the Scripture Text. T is true indeed that he gives to a gratious Saint the Spirit of Wisdom and Revelation in the knowledge of Christ as it is Ephes. I. 17. But how Revealing to him by experimental feeling that which he knew indeed before in Scripture but only by bare Theory As for example A man before his conversion knows by reading and hearing what Faith and Repentance are in their definitions but when he comes to
there were no age but there would be some persons Oracular as Moses If any limit then where is it fixed I say at the fall of Jerusalem And I will prove it by what they bring to prove Prophesie for these days Act. II. 17. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh and their sons and their daughters shall Prophesie c. By the last days they would understand it of the World I of Jerusalem So in divers places besides That it is so to be understood in the place S. Peters application makes out Who applies this place of the Old Testament unto himself and the Christians at that time upon occasion of their speaking strange Languages What absurdity would there also be in his applying this place The old Oeconomy is as the old World the Evangelical is the new Heaven and the new Earth So that the last days of the old World are the last days of the old Oeconomy Hence the destruction of Jerusalem is spoke of as the destruction of the old World and Christs coming is said to be in the last days So that if we take not the pouring out of the Spirit in the last days in that sence we swerve from the sence of the phrase in Scripture And hence it appears that Spirit to be in those last days and that it was affixed to them from propriety of phrase To this we might add the manner of imparting the Spirit in those times It was either by effusion upon many together Act. II. X. or by imposition of hands upon some single ones Now who dares think that ever was since the fall of Jerusalem such manner of giving or ever will be And these are the only ways of imparting the Spirit that are spoke of since Christ ascended To all we might add that at the fall of Jerusalem all Scripture was written and Gods full will revealed so that there was no further need of Prophesie and Revelation Therefore those places they cite are misapplied both as to the time and also as to the proper sence of them So that here is a discovery of the third delusion that Prophesie still continues whereas it was to cease at the fall of Jerusalem and there is no promise whereupon any hath reason to expect it in these times IV. The standing Ministry is the ordinary Method that God hath used for the instruction of his Church It has ever been Gods way since he first wrote words to teach his Church by a studious learned Ministry who were to explain the Scripture by study not by the Spirit Mistake not this Ministry consisted not of Prophets they were occasional and of necessity but of Priests and Levites We are sent to them Hag. II. 11. Thus saith the Lord of Hosts ask now the Priests concerning the Law Mal. II. 7. For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts We have mention made of the sons of the Prophets in the Old Testament these were not inspired but understanding was instilled into them by Elias and they sat at his feet such were those of Issachar So the Disciples sat at the feet of Christ. The true Apostles indeed were inspired because there was a necessity of it But when the New Testament was written there was no further need of inspiration And then the Church was sufficiently instructed by ordinary Ministers therefore was Timothy left at Ephesus Titus in Creet Thefore was the Imposition of Hands Hebrews VI. 2. I conclude all with that suitable advise of St. John I Chap. IV. 1. Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the World A SERMON PREACHED BEFORE THE Staffordshire-Natives At St. Michaels Cornhil LONDON Novemb. 26. 1663. ROM V. Vers. 1. Being justified by Faith we have peace with God THIS Text may seem very unsuitable to this occasion but certainly to no occasion no company no season can it be unsuitable can it be unseasonable to speak hear meditate of the infinite mercy of God in justifying men and of the unexpressible happiness of man in having peace with God But I have chosen this Subject to treat upon in a methodical succession to what I have discoursed upon heretofore being called to this Employment At my first being upon this task before you from those words in X. Joh. 22 23. which speaks of Christs being at Jerusalem at the Feast of Dedication I shewed you at large how our Saviour held Communion with the Church of the Jews and thereupon I spake of such unity against Schism At my second from those words Jud. vers 12. These are spots in your Feasts of Charity I shewed that the spots spoken of were false Teachers that went abroad pretending to the Spirit and so deceiving and thereupon I spake of taking heed of such delusions against Heresie and Error And now what can I more orderly and methodically speak upon after speaking of keeping Peace with the Church and keeping Peace with the Truth than of having Peace with God Yes you will say To have taken in first having peace one with another True that might not have been immethodical But you speak that in my stead this Loving Friendly Brotherly meeting discourses that for me and makes a visible Sermon of your peace one with another And I have made that as it were a Text whereupon to raise an occasional meditation to the tenor of that which the Text that I have read speaks And let me raise it thus If it be so good and pleasant and happy a thing to see brethren thus live together in unity thus to meet together to walk together to Feast together in Love Unity and Peace Sursum corda lift up your hearts and from this lustre you see of the Sun shining in this water below look up to the light that is in the body of the Sun it self and meditate how excellent how pleasant how happy a thing it is to have peace with God to walk in peace with God in his own ways to converse in peace with God in his own House to Feast in peace with God at his own Table and at night to lie down and sleep in peace with with God in his own Bosom This is the last Epistle the Apostle wrote before his apprehension and imprisonment He wrote it from Corinth where he touched in his journy to Jerusalem his last journy thither He wrote it in the second year of Nero immediately after Easter when Claudius who had hindred the Mystery of iniquity from its working in its full scope by his discountenancing the Jewish Nation had now been taken away above a year and an half ago And now that mystery did find it self loose and acted in its full activity those of that Nation that had not embraced the Gospel persecuting it with all
him from death and was heard in that he feared It lies upon glorified Saints in one part of it viz. Thanksgiving It is so a Duty for the unholiest that though they sin in their prayers yet they sin worse if they pray not Your prayers are not sin as to the Act but because of other things External adoration is absolutely required to be given to God by all his creatures and if that be not yielded they doubtless sin This the wicked man when he prays gives to God They mistake foul that say Pray not till the Spirit move you Truth saith Pray because Duty requires you and in doing your duty wait for the Spirit 3. It is a Duty that makes out and sanctifies all our duties As 1 Tim. IV. 5. Every creature of God is sanctified by the Word of God and Prayer So is every religious duty that we perform What is our hearing reading meditation if we pray not that God would sanctifie it and make it beneficial to holy ends and purposes to us 4. We had need to pray in reference to our Duty lest God turn us out of all and own us not for Tenants because we pay not our Rent You read in XXX Exod. 12. c. That every Israelite was to give half a shekel for the Redemption of his Soul the rich was not to give more nor the poor less This Christ himself paid Matth. XVII 24. c. Prayer is that half shekel to us The rich can give no more and the poor hath this to give viz. To make our humble acknowledgments to God for our lives and our comforts This is the greatest owning of our homage and none is so poor as to be without it The words that signifie Prayer speak this viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging our selves and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depending upon grace We hold all upon grace The acknowledgment of this is the payment of our Homage to our Creator Would you comfortably enjoy your Houses Lands Studies Comforts pay your Rent Pray Pray Pray See what becomes of them that pay not this Homage Jerem. X. 25. Pour out thy sury upon the Heathen that know thee not and upon the Families that call not on thy Name Secondly We had need pray because of our wants This is the only way for our supply II. This is the bucket to draw our Water Ask and you shall have Call upon me in the time of trouble and I will deliver thee Yea though God know our wants we must pray for the supply of them That is a strange motive to prayer in Matth. VI. 8. Your heavenly Father knoweth what things ye have need of before ye ask them What need then is there to tell them If he will give he will give whether we ask or ask not Yes pray for what ye stand in need of though ye are sure of the grant of those things Daniel prayed for the restoration of the Captivity which he knew certain David for the pardon of his sin which he knew God would pardon And that for these reasons First God will have his Homage T is reason Elias should have his cake first that provides meal for the maintenance of the whole family 1 Kings XVII 13. Secondly We pray not to shew God our wants as if he were ignorant of them but to shew that we are sensible of them and to signifie that we know he only is able to supply them Saints are called poor because they know their wants and know they live on Gods Alms. See Rev. III. 17 18. Because thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsil thee to buy of me gold tryed in the fire that thou mayest be rich c. God would that this Church of Laodicca should know her wants and buy by prayer the supply of them Thirdly I may add We had need to pray because of our advantage and benefit yea though we receive not particularly what we pray for Though as Psal. XXII 2. We cry in the day time and God heareth not and in the night season we take no rest Though God seem as in Psal. LXXXVIII 14. to cast off our Soul and hide his face from us yet we had need to pray still because we still want and if we never receive particularly what we pray for yet these benefits we shall reap by our prayers 1. We keep up and refresh our communion with God Constant prayer hath this advantage that it suffereth not God to forget us Lord why hast thou forgotten me saith David Prayer permits not God to forget no more than a Mother can forget a crying child He that prays is Gods Remembrancer and gives him no rest 2. The more we pray the better God will know our faces at the day of judgment I know you not shall Christ say to some why They never looked towards him Psal. XIV 2 3. The Lord looked down from Heaven to see if there were any that did understand and seek God They are all gone aside c. And I. Esay 4. There t is said of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are estranged backward or turned backward To these methinks the great Judge will say another day Ye were always strangers to me such as turned their backs upon me I could never see your face and therefore verily I know you not But on the contrary he that now confesses Christ and makes himself known to him by prayers and humble addresses he will know and confess him at the day of Judgment 3. The more we pray the more the heart is in Heaven and with God So that Prayer it self is a blessed benefit Phil. III. 20. Our Conversation is in Heaven This of all other Conversations is the heavenly Conversation As Christ when he prayed was transfigured Luke IX 29. So in prayer the Christians heart is changed the soul is winged and mounts up till it gets hold of God as Jacob had him in his arms when he prayed 4. Time will come that all our prayers and tears shall meet us God puts our tears in his Bottle God reserves our prayers not one of them is left and we shall in time receive the fruit of them In 1 Kings VIII 59. There Solomon prays Let these my words wherewith I have made supplication before the Lord be nigh unto the Lord our God day and night that he maintain the cause of his Servant c. Prayers are nigh unto God And thus I have finished the first Observation viz. That we had need to pray I come to the second II. That we had need to be taught to pray There is no doing spiritual work but according to the Patern in the Mount God prescribed Forms As at the offering of the first-fruits of the Land of Canaan XXVI Deut. 3 4. c. Thou shalt go unto the Priest that shall be in those days and
out its own Eyes and chuse to be blind and live in darkness when it hath Eyes and light A doleful thing that men should be killed because they will not be fools Think of the hundreds that have gone to the fire and faggot because they could not believe Transubstantion because they could not believe that which is contrary to Reason Religion and the trial of the Sences therefore they must be put to a most cruel death Poor England because she will not be Popish must be no more because she will not lose her wits she must lose her life Poor Abel must be murthered because he will not be such a wretch hypocrite and vilain as Cain This is all the quarrel they had against us because we would not be of such a Religion as they are of and had no mind to build our Salvation upon straw and stubble Think of this and of the constant practise of Rome to seek to destroy those that will not be of her mind and Religion then guess who is the Gog and Magog in the Text that takes up persecution and fighting against those that will not be deceived by Satan as they themselves are The design of this day engageth us to hate Popery that must be maintained and propagated with blood and force I shall not dispute which is the true Religion the Protestant or the Popish Only set Jacob and Esau before you whether of the two is more lovely Popery is rough and rugged witness the Inquisition the Massacre the Marian days and the fift of November Think of these and hate Popery Let me enlarge my self a little upon this subject what a great cheat Satan puts on men when he deceives them to become enemies to true Religion There was hardly ever any persecutor of the truth in the World but he would confess this truth so that I might need no other proof of it but the confession of such enemies Paul when he murthered the members of Christ without mercy or measure he would be ready enough to say Oh! it s a cursed cheat the Devil puts upon men when he sets them to be enemies to persecute the true Religion but this Sect of Nazarens that I persecute they are Hereticks Apostates and t is a good deed to persecute them for they are fallen from the Religion of their Fathers Bonner that Butcher of Hell that so bloodily murthered so many of the Saints of God in Queen Maries time he would be ready enough to say Oh! it s a cursed cheat of the Devil to set men upon persecuting true Religion but these Lollards these Protestants are desperate Hereticks horrid Apostates that have fallen away from holy Mother Church of Rome and it is fit such men should not live And none that hates and persecutes another for Religion but he will be ready to say in the like kind this being one arrand and very general cheat of Satan to make all men though of the falsest worst and most damnable Religion or profession of Religion to believe theirs is the best The greatest Dispute in the World is which is the true Religion and as the Apostles upon Christs speaking of one betraying him every one asked Is it I So will every Religion in the World upon this Question Which is the true Religion answer It is I. The Jew saith His the Turk His the Papist His the Protestant His one Protestant his manner of worship and profession is best another His and a third His. Like the two Hostesses before Solomon about the living and dead child one saith the dead Religion is thine and the living mine and another nay my Religion is the living but thine the dead How is it possible to determine this controversie about which there hath been so much quarreling and so many many vast Volumes written And if we do not determine which is true Religion we can make nothing of the Doctrine before us which speaks of Sataus cheating men to be enemies to it It would speak high to undertake to determine when dispute is betwixt so Learned Men. But let me give you these two marks of it which also may help to give some caution against being enemy to it I. That is the true Religion and true Religiousness that the Devil hates most That is the King of Israel that the Captains of the Syrians bend themselves most to fight against 1 Kings XXII Need I to tell you how the Devil in the Revelations is continually fighting against the true Saints of God and their Religion It hath been his quarrel ever since God set the enmity between the Womans seed and him Gen. III. 15. Now certainly it may be a very pregnant mark of discerning what a mans Religion and Religiousness is by computing whether the Devil have reason to hate it or no. In the great question twixt Papists and us whether is the true Religion Bring them to the touchstone hath the Devil any cause to hate worshiping of Images to hate the casting away the Scripture and taking up the wretched Traditions of Men to hate their nurseling of the people in Ignorance and the blind leading the blind into the ditch to hate the Popes pride and arrogance against God and Christ and Kings and Princes the Clergies domineering over the Consciences of Men to keep them blind and so as they may make a prey of them In a word hath the Devil any reason to hate that Religion that is nothing but paint and show and outside and no life of Religion at all in it These things make for him and are on his side and bring him Souls to Hell heaps upon heaps and he hath no reason to be an enemy to these Hath the Devil reason to hate or hinder the Religion and Devotion of him that is huge devout in the Church in all ceremonial and formal appearance and they would take him for a Saint or an Angel but out of the Church he is loose covetous malicious cruel prophane and no better than a Devil Such mens Religion will never do the Devil any disadvantage or be any diminishment to his Kingdom But that Religion that gives God his due in holy and spiritual Worship in holy and spiritual walking that devotion that serves God in Spirit and Truth that Ministry that in care and constancy and conscientiousness is always striving to bring Souls to God and to bring them beyond the form to the power of godliness and to deliver them from the power of darkness to the Kingdom of Gods dear son Let any man of reason and understanding guess whether Satan do not cannot choose but hate such a Religion Devotion Ministry So that as Solomon judged this live child is that Womans because her bowels earn towards it so may we very well judge that to be the true and best Religion and Religiousness that the Devils bowels earn against that he cannot but hate and be enemy to II. That is the best and truest Religion and Religiousness that sheweth forth
Apostles and Disciples and should pick out a man that we all know was no Apostle that no one knows whether he were a Disciple or no. But II. It is agreeable to all reason to conceive that as the man to whom God vouchsafed the revelation and discovery of the times and occurrences that were to intervene betwixt his own times and the fall of Jerusalem was Daniel a man greatly beloved so that the John to whom Christ would vouchsafe the revelation and discovery of the times and occurrences that were to intervene betwixt the Fall of Jerusalem and the end of the World was John the Disciple greatly beloved III. Of that Disciple Christ had intimated that he would that he should tarry till â—e came Joh. XXI 22. that is till he should come in vengeance against the Jewish Nation and their City to destroy them for that his coming both in that place and in divers other places in the New Testament doth mean in that sense it were very easie to make evident should we take that subject to insist upon Now as our Saviour vouchsafed to preserve him alive to see the Fall and destruction of that City so also did he vouchsafe to him the sight of a new Jerusalem instead of the old when that was ruined laid in ashes and come to nothing He saw it in Vision we see it in the Text and upon that let us six our Eyes and Discourse for we need not speak more of him that saw it In the verse before he sees a new Heaven and a new Earth and in this verse a new Jerusalem I. Something parallel to which is that in Esa. LXV 17. Behold I create new Heavens and a new Earth And in the verse next following Behold I create Jerusalem a rejoycing The expressions intimate the great change of affairs that should be in the World under the Gospel from what had been before A new Heaven or a change of Church and Religion from a Jewish to a Gentile Church and from Mosaick to Evangelical Religion A new Earth or a change in the World as to the management or rule of it from Heathenism to Christianity and from the rule of the four Heathen Monarchies Dan. VII to the Saints or Christians to iudge the World 1 Cor. VI. 2. or being Rulers or Magistrates in it And the new Jerusalem is the emblem and Epitome of all these things under this change as the old Jerusalem had been before the change came There is none but knoweth that Jerusalem in Scripture language is very commonly taken for the whole Church then being as well as it is taken particularly and literally for the City it self then standing That City was the Church in little because there were eminently in it all those things that do make and constitute a true Church viz. the administration of the Word and divine Ordinances the Assemblies of the Saints the Worship of the true God by his own appointment and the presence of God himself in the midst of all And can any doubt but that the new Jerusalem meaneth in the like sense and upon the like reason The Church of God under the Gospel this inriched with all those excellencis and privileges that that was yea and much more There was the Doctrine of Salvation but wrapped up in Types and Figures and dark Prophesies but here unfolded to the view of every Eye and Moses vail taken off his face There Ordinances of divine Worship but mingled with multitudes of carnal rites here pure adoration in Spirit and Truth There an assembly only of one People and Nation here a general assembly compacted of all Nations There God present in a cloud upon the Ark here God present in the communication of his Spirit Therefore it is the less wonder that it is called the holy City because of these things II. which is the second circumstance considerable in the words I saw the new Jerusalem The holy City It is observable that the second old Jerusalem for so let me call the Jerusalem that was built and inhabited after the return out of Captivity was called the holy City when goodness and holiness were clean banished out of the City and become a stranger there When the Temple had lost its choisest ornaments and endowments that contributed so much to the holiness of the place and City The Ark the cloud of Glory upon it the Oracle by Urim and Thummim the fire from Heaven upon the Altar these were all gone and Prophesie was utterly ceased from the City and Nation yet even then it is called the holy City in this her nakedness Nay when the Temple was become a Den of Thieves and Jerusalem no better if not worse when she had persecuted the Prophets and stoned those that were sent unto her when she had turned all Religion upside down and out of doors and worshiped God only according to inventions of men yet even then and when she is in that case she is termed the holy City Matth. IV. 5. Then the Devil taketh him up into the Holy City and setteth him on a pinacle of the Temple Nay when that holy Evangelist had given the story of her crucifying the Holy of Holies the Lord of life and glory even then he calls her the holy City Chap. XXVII 53. The bodies of many Saints which slept arose and came out of their graves after his Resurrection and went into the holy City and appeared to many Call me not Naomi but call me Marah might she very well have said then and so might others say of her for it might seem very incongruous to call the holy City when she was a City so very unholy She was indeed simply and absolutely in her self most unholy and yet comparatively The holy City because there was not a place under Heaven besides which God had chosen to place his Name there and there he had and that was it that gave her that name and title And while she kept the peculiarity of the thing she kept the name but at last forfeited both and then God finds out another City where to place his Name A new Jerusalem A holy City a holier City her younger sister fairer than she Holy under the same notion with the other because God hath placed his Name only III. there Holier than she because he hath placed it there in a more heavenly and spiritual manner than in her as was touched before And Holier still because she shall never lose her holiness as the other did as we shall touch hereafter And she cannot but be holy as I said before when she comes down from Heaven and is sent thence by God And this is the third thing remarkable in the Text I saw the new Jerusalem coming down from Heaven The Apostle S. Paul calls her Jerusalem which is above Gal. IV. 26. Our Apostle sees her coming down from above and the Prophet Ezekiel in his fortieth Chapter and forward seeth her pitched here below when she is
Judaism again to their old Mosaick rites which sometime had been right but now antiquated and to their traditional principles which had never been right but now least of all to have been embraced and to a deadly hatred and persecution of the Gospel that they once professed How the Apostles speak of and against this Apostasie in their Epistles I need not tell you he that runs may read it But he that stands still and reads presely will find that they find The Antichrist that then was in that Apostasie I say the Antichrist that then was For the Scripture gives a hint of a twofold Antichrist one in the Epistles and the other in this Book of the Revelation one that was in those times and the other that was to be afterwards one among the Jews that had embraced the Gospel and the other among the Gentiles which should embrace it And if you will let the unbelieving Jew to be one part of the Antichrist that then was the Apostatized Jew was much more Many Antichrists in those times as this our Apostle tells us 1 Joh. II. 18. but those were they especially of whom he speaks immediately after They went out from us but they were not of us And the like character do these Apostates carry in other places in the Epistles in terms equivalent Now therefore the nearest way to discover the Antichrist that was to be in after times among the Gentiles is by observing his likeness and similitude to the former viz. in apostatizing from the pure and sincere profession of the Gospel to Judaism or to Mosaick manner of worship and Judaick principles and Religion Which how the Church of Rome hath done it would require a long time to compare in all particulars but it will require a far longer time for her to clear her self from that just accusation How near doth she come to Judaism in the doctrine of Justification how near in the doctrine of opus operatum How near in the doctrine of expiation by bare Confession How near in the doctrine of the value of Traditions And one for all how near in turning all Religion into Ceremony Their present year of Jubilee is it not Mosaick And were you there at it and saw the manner of their devotions their formal Services and Ceremonious Worship would you not think you were in the old Jerusalem among the Scribes and Pharisees rather than in the the new where the true worshipers worship the Father in spirit and truth So that when we departed from the Church of Rome we did but the same thing that the Apostles Disciples and other holy converts of the Jewish Nation did they forsook Judaism to embrace the purity of the Gospel And so did we And in the way that they call Heresie we worship God If I have trespassed too much upon your patience by so prolix a discourse upon so unpleasing a subject I must crave your pardon We enquiring after the new Jerusalem where we might find it come to the place where your ways parted and one went right and the other wrong The wrong way is the broader pleasanter and more trodden and not a few that stand in it and cry This is the right way and no other It is good to give warning it is needful to take warning that we be not misled that the men and the way do not deceive us And having thus far observed where the new Jerusalem is not to be found let us now look where it is And first we must not expect to find it in any one particular place as you might have done the old Jerusalem but it is dispersed here and there abroad in the World It is the Catholick Church as we are taught in our Creed and it is not in one only but in this and that and the other Nation When the new Jerusalem is to be measured in Zach. II. an Angel bids O run after yonder young man that is to measure it and tell him that Jerusalem shall be inhabited as a City without walls for the multitude of men and cattel that shall be therein It is a City unlimited and therefore not to be bounded within this or that compass We may use this Paradox of it That it is a fluid and yet a fixed body nay fixed because fluid that is it is moving sometime into one place sometime into another and therefore it shall never fade or perish The Jews accused S. Stephen of Heresie and blasphemy because he said that the Church and Religion should not alway be pinned to that City and Temple but taken away In his answer he sheweth that the Church and Religion is a Pilgrim one while in one place another while in another in Mesopotamia in Charran in Canaan in Egypt And our own observation may tell us that when it failed in Egypt and Israel followed the Idols and manners of that Land as Ezek. XX. that then God found himself a Church in the family of Job and his three friends The saying of our Saviour may suffice for this The Kingdom of Heaven shall be taken from you and given to a people that shall bring forth the fruits of it And this is that that makes it fixed or never failing because when it decayeth in one place it groweth in another And that promise of our Saviour will ever maintain it in life and being Upon this rock will I build my Church of the Gospel and the gates of Hell shall never prevail against it as they have done against the Church of the Jews In Matth. XXIV when Christ foretels of the desolation of that City Church and Nation that their Sun and Moon and Stars Religion and Church and State should be darkned and fall and come to nothing and they should then see the Son of man whom they would never own coming in a thick cloud and storm of vengeance against them it might be questioned where then will God have a Church when that is gone He gives an answer That the Son of man should send his Angels or Ministers with the sound of a trumpet the trumpet of the Gospel and gather him a Church from all the corners under Heaven To which may not improperly be applied that Heb. XII 22. Ye are come to an innumerable company of Angels God will never want his Church but if it be not in one place it will be in another Secondly There is an invisible Church as well as a visible Pauls Jerusalem which is above and out of sight as well as Ezekiels Jerusalem pitched here below There is commonly some invisible Church within the visible as Ezekiels wheel within a wheel But there is sometimes an invisible Church where there is none visible as those seven thousand men in the days of Elias when he could not discern one The Apostle speaking of the new Jerusalem that we are speaking of in that place of the Epistle to the Hebrews before alledged among other things saith Ye are not come to the Mount that might
averse to embrace and receive that that their mind doth or might know In a natural and unregenerate Soul the Will generally sways both Understanding and Conscience But in a good Soul Understanding and Conscience sways the Will it is moved by those wheels but it moves not them You remember that saying of the Apostle they would not receive the love of the truth therefore c. And this is a very common cause of ignorance and error because men will not know and embrace the truth My people love to have it so as God complains in the Prophet There is no ignorance like the ignorance that is wilful and none so blind as he that will not see but will put out his own eyes These Sadducees might have seen better might have known better but they would not know nor see The Pharisees might have taught them better in those poynts about which they erred but they scorned to be taught by them The Word of God would have taught them better if they would have embraced it But they were prejudiced against it and forestalled by their own opinion They had drunk in their error about No resurrection and no Angel nor Spirit from their Teachers and from their Youth and to that they will stick and hear nothing against it As he of old Though I see reason in that thou teachest when one taught the Gospel yet I have been taught and trained up otherways and there I must and will hold And this is all the reason that the most in the Romish Religion can give of their Religion It is the old Religion the Religion in which their Fathers Grandfathers and Ancestors were born bred lived and dyed and by no means must they forsake their Fathers Religion As he in the story that professed that he would go to Hell whether he was told his Ancestors were gone because they were Heathen rather than to go to Heaven alone In enumerating the immediate causes of heresie and error this comes not in the last rank of them that men are and will be wedded to their own opinion and will not be moved from the fancy that they have enclined to and taken up And those words of the Apostle may hint another cause and reason of it 2 Pet. III. 5. For this they are willingly ignorant of And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood The only Inference I shall make from the whole discourse is that we labour to know the truth and to keep it Christians it is not a small promise that our Saviour maketh Joh. VIII 32. Ye shall know the truth and the truth shall make you free There is a wheel within a wheel one promise within another First the truth shall make you free Secondly Ye shall know the truth without which the other promise would little avail them The freedom he speaks of is freedom from sin as he shews in his discourse following and the way the only way to come to attain this freedom is by the knowledge of the truth So great a thing is it to know the truth to embrace the truth and to keep in it And it is not so slight and small a thing as men commonly make of it to take up new opinions either impertinent to the truth or contrary to it By our standing to the truth or falling from it we must stand or fall And as we have stood to it or fallen from it we must be judged at the last day But in the different and various opinions that are abroad in the world how shall I do to pitch upon the right I am unlearned and cannot sist differing opinions with reason and argument as learned men can and therefore how should I do to chuse the right and keep in it An objection that a stander by at Jerusalem that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects The Pharisee says There is a Resurrection of the dead there are Angels and Spirits And the Sadducee denies both How should I that am unlearned know whether side to take and whether opinion to cleave to The first answer I should make not to wade into any Scholastic dispute upon this matter should be Pray earnestly to God for his direction to the God of truth that he would direct you into the way of truth At the Tabernacle and Temple when the Lamps were dressed and mended Incense also was offered at the same time Prayer is to go along with the dressing of the candle of our minds It was Davids constant prayer for himself that God would inlighten his understanding and it was the Apostles prayer for Timothy The Lord give thee understanding in all things It was the Profession once of a very good man and a very learned I ever obtained more knowledge of divine things by prayer than by all my study He took the right way to attain knowledge following the rule prescribed by the Holy Apostle If any man want wisdom let him ask it of God Jam. I. 5. And he had Solomons copy before him Lord give me wisdom And it is not the least cause of the ignorance that is in the world that men do no more pray for understanding How needful is such prayer every Lords day morning but how few do conscientiously make it We think we are wise enough and know enough and that a little ado will help us to stock enough of understanding So did the great wise ones among the Jews They were called the Wise men and they thought they were Wise men And This people that knoweth nâ—t the Law are cursed but they knew it And The people are blind but Are we blind also And yet those Wise men knew not the things of their Peace nor the day of their Visitation Secondly A means and an only means to know truth to avoid error and to judge clearly of the things we ought to know is to get and keep our minds clear from lusts If thine eye be single thy whole body shall be full of light And 2 Pet. III. 1. Stir up your pure minds Such minds are likely to receive the truth in love As the pure in heart shall see God So they shall see the things of God Lusts like coloured glass make men misjudge Heresie seldom proceeds from bare ignorance but from one lust or other A SERMON PREACHED upon JOHN XI 51. This spake be not of himself but being High Priest that year be Prophesied That Iesus should dye for that people AND is Caiphas among the Prophets And is his counsil among the Prophesies He the wickedest man then upon Earth excepting Judas Iscariot and His the wickedest counsil that ever was given since the Serpent counselled Eve to destroy mankind Had not the Spirit of Prophesie by the pen of this our Evangelist made this Interpretation of it who could ever have thought it of such a construction If it may be wished I would the same
and of Grace in its nature and end But that that I shall insist upon shall be to consider something concerning the Spirits overpowering of Men their Actions Tongues Hearts or all And though here was no overpowering the Heart of this wretch but of his Tongue only yet I shall speak more especially of overpowering of â—â—e Heart as most material in this subject and which understood the Spirits overpowering of the Tongue and Action will be understood with little ado I shall couch what I have to speak under these following Obrvations I. I may take up that Gen. VI. 3. And the Lord said My Spirit shall not always strive with man He saith not with this or that or the other man in particular but with man in general Because the Spirit of God strives with every man in the World at some time and in some degree or other Act. VII 51. Ye stif-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost The Spirit strove with those wretches though this striving was to no purpose or effect because of their resistance And so in that exhortation 1 Thes. V. 19. Quench not the Spirit is intimated that they that quench the Spirit and let not his sparks grow to any thing yet that they have these sparks striving together if they would let them alone Christian I shall not be solicitous to prove this because it needs not And I must tell thee it is not so well and right with thee as it should if thou findst not the proof and experience of this truth in thine own Heart if thou find not some knocking 's at that door that calls and tells It is time to awake out of sleep and set to work some checkings of Conscience when thou goest about knowingly to sin and some reprovings of Conscience when thou hast so sinned some stirrings of Heart upon hearing the threatnings and curses of the Law of God in a powerful Ministry some trouble of Soul upon sight of Gods judgments upon thy self or others in a word if thou find not thy Conscience as a voice behind thee calling after thee This is the way walk in it If thou find any such things listen and improve them It is the voice of my beloved putting as it were his finger in at the hole of the door to see whether thou wilt open It is the Spirit of God striving with thy Heart But if thou find not any such thing take heed lest thou hast wearied the Spirit of God that he will strive no more II. The Spirit is able to overpower any Heart that he strives withal I need not to prove this neither to any that understand what the Spirit of God is which I hope you all understand A Macedonian or Socinian that denies the Godhead of the Holy Ghost yet I see not how he can deny this if he do but confess the Holy Ghost to be the Spirit of God Let me even challenge of you that have been better taught to attest this truth with me and to look up towards Heaven with due consideration of the sacred Spirit and to acknowledge in the words of Job Chap. XLII 2. I know thou canst do all things and that no thought can be holden from thee God in Jer. XXXII 27. proclaims Behold I am the Lord the God of all flesh Is there any thing too hard for me If we should take the words as spoken particularly of the holy Spirit are they not most true to every tittle Is not the Holy Ghost Jehovah Is he not the Lord Is he not the God of all flesh and all Mens Spirits And then can any thing can any Heart be too hard for him But if any desire a particular proof of the thing we assert viz. That the Holy Spirit is able to overpower any Heart whatsoever that he strives withal Let him either look at a prophane wretch that always resisted the strivings of the Spirit now come under horror of Conscience Or let him well ponder upon the state of the damned in Hell who were such resisters while they were here And first let him read that Esa. XXX 33. The breath or Spirit of the Lord like a stream of brimstone doth kindle it In that horrid torture of Conscience of theirs where the worm ever gnaweth and never dieth do you not think their Hearts are overpowered Are not now those brazen gates and iron doors that would bar out the overcomings of the Spirit broke open and broke all to pieces Vicisti Galilaee as Julian once so do not they everlastingly confess that God is proved too hard for them And how is this alto-shattering of their Hearts and Consciences come upon them The breath or Spirit of the Lord like a river of brimstone is gushed in upon them and overflows them with horror and they cannot resist It is the everlasting vengeance of the Spirit of God upon them thus to crush their Consciences with everlasting confusion and torture because they did they would resist his strivings while they were here No no resist damned Souls now resist and keep the doors fast barred that the power the vengeance of the Spirit cannot break in No it will not be the Spirit is all powerful if he will is able to overpower any Heart he strives with here he will with vengeance do it to him that resists hereafter III. The first aim of the Spirit in his striving is to try men It is apparent by Scripture that God by the motions of his Spirit comes to try those men who he knows will not receive the motions of his Spirit As in 2 Chron. XXXII 31. In the business of the Ambassadors of the Princes of Babylon God left him to try him that he might know all that was in his Heart God withdrew or suspended the acting of the Spirit of grace to try him So God doth on the other hand employ some actings of the Spirit to try whether men will entertain them God tries men by his Word whether they will obey him or no Exod. XX. 20. God is come to prove you and that his fear may be before your faces that ye sin not saith Moses to the people of Israel concerning Gods giving them his Law Mat. XXIII 37. O Jerusalem Jerusalem thou that killest the Prophets c. how often would I have gathered thy children together as a hen gâ—thereth her chickins under her wings and ye would not I tried whether thou wouldest be gathered but thou wouldest not He tries men likewise by his Providences how they will demean themselves under them Deut. VIII 2. Thou shalt remember all the way which the Lord thy God led thee these forty years in the Wilderness to humble thee and to prove thee to know what was in thine Heart whether thou wouldest keep his Commandments or no. So he doth by his Spirit in that noted place Revel III. 18. Behold I stand at the door and knock He that stands at the door could break down the door
of the Gadarens reconciled with Matth. 8. 28. 70 7. 26. A Greek a Syrophenician by Nation reconciled with Matth. 15. 22. 202 8. 10. Parts of Dalmanutha reconciled with Matth. 15. 29. 307 10. 21. Iesus looked upon him and loved him 596 11. 13. The time of Figs not yet why then was the Figtree cursed for having no Figs upon it 225 to 228  25. Love to stand praying 156 12. 7. This is the heir come let us kill him 583  4. The Treasury 299 13. 32. But of that day and hour knoweth no Man not the Angels neither the Son but the Father 1407 15. 23. Wine mingled with Myrrhe reconciled with Matth. 27. 34. 267 617  25. It was the third hour reconciled with Iohn 19. 14. 356 357 16. 15. Go ye and preach the Gospel to every creature 1149 LUKE Ch. vers  Page 1. 80. JOhn was in the deserts 113 4. 16. He went to the Synagogue and stood up for to read 1040 9. 51. When the time was come that he should be received up 556 12. 47 48. He that knew his Masters will and did it not shall be beaten with many stripes 1230  51 52. Suppose ye that I come to give peace on Earth I tell you nay but rather division reconciled with Isa. 2. 4. 11. 9. 1042 1061 17. 11. He passed through the midst of Samaria and Galilee 362  21. The Kingdom of God is within you 116 18. 11. To stand praying 156  12. The Pharisee fasted twice a week 167  32 33. The Son of Man shall be delivered to the Gentiles c. 1167 20. 38. Not the God of the dead but of the living for all live to him 1118 21. 18. Not an hair of your head perish 1251 22. 30. That ye may sit on Thrones judging the twelve Tribes of Israel 1058  53. This is your hour and the power of darkness 1255 24 44. In the Psalms 265 26. 29. Until that day when I drink it new with you in my Fathers Kingdom 691 JOHN Ch. vers  Page 1. 4. IN him was life and that life was the light of Men. 1090 4. 35. Say ye not there are four months and then cometh harvest c. 1147 1148 5. 25. The dead shall hear the voice of the Son of God and they that hear shall live 1057 1105 1123 7. 27. When Christ cometh no Man knoweth whence he is 112  37 38. Jesus stood and cryed if any Man thirst let him come unto me and drink He that believeth on me out of his belly shall flow rivers of living water 1039  39. The Holy Ghost was not yet 1283 8. 6. Jesus stooped down and wrote on the ground as though he heard them not 1080 1081  44. He was a murderer from the beginning 1323 10. 17 18. I lay down my life no Man taketh it from me that I may take it up again 1354 11. 47 48. This Man doth many miracles if we let him alone c. 654  51. But being High Priest that year he prophesied 1068  54. A City called Ephtaim 50 13. 1 2. And Matth. 26. 6. The Suppers here mentioned were the same however otherwise interpreted 252 to 254 260 261  38. The Cock shall not crow c. 261 14. 30. The Prince of the World cometh and hath nothing in me 1256 16. 7. It is expedient that I go away from you for if I go not away the Comforter c. 1129  13. When he the Spirit of truth cometh he will guide you into all truth 1034 17. 24. Father I will 413 18. 31. It is not lawful for us to put any Man to death 248 1080 1108 1109 c.  39. Release one at the Passover 356 19. 14. About the sixth hour reconciled with Mark 25. 25. 356 357 29. Put it upon Hyssop reconciled with Matth. 27. 48. 617 20. 23. Whose sins ye remit 207 21. 22. Tarry till I come viz. in vengeance 1074 28. 29. All that are in the grave shall hear his voice and shall come forth 1233 The ACTS Ch. vers  Page 2. 17. IT shall come to pass in the last days Understood of the end of Ierusalem not the World 1048  20. Before the great and notable day of the Lord come 626 3. 21. Times of restitution of all things 210 4. 6. Iohn Suspected for Rabban Iocanan 16  16 17. That indeed a notable miracle is done by these Men But that it spread no further c. 1275 5. 37. â—udas of Galilee 362 6. 9. Synagogue of the Alexandrians and of the Libertines 35 36 7. 14. Threescore and fifteen Souls compared and reconciled with Gen. 46. 27. 667  16. The bones of the Patriarchs where buried 408  30. When forty years were expired concerning the age c. of Moses ibid. 9. 2. We have not so much as heard whether there be any Holy Ghost 1283  36. Tabitha much mentioned amongst the Talmudists 18 10. 34 35. God is no respecter of persons 1210 1211 13. 33. As it is written thou art my Son this day have I begotten thee 1104 19. 13. Calling over them in the Name of Jesus 162 23. 5. I wist not that it was the High Priest 1289 1290 ROMANS Ch. vers  Page 1. 17. RIghteousness of God revealed from faith to faith 1051 1052 1064 1075 1077 1078 2. 11. God is no respecter of Persons 1210 1211 3. 19. Whatsoever the Law saith it saith to them which are under the Law 535 4. 11. Sign of circumcision the seal of the righteousness of faith which he had being yet uncircumcised 273 274 1076 1126 1133 1134 7. 5. The motions of sin which were by the Law did work 1098 8. 15. Abba Father what 354  19 20 21 22 23. For the earnest expectation of the Creature waited for the manifestation of the Sons of God c. 359 360 1089 1147 to 1149 11. 5. The Elect and the remnant according to the election of grace explained of the Elect of the Jews 574 1146 13. 1. Let every Soul be subject to the higher Powers 230 marg 1 CORINTHIANS Ch. vers  Page 6. 2. DO ye not know that the Saints shall judge the World explained of Christian Magistracy 1158 1159 1119 7. 12. But to the rest speak I not the Lord. 1124  36. If a Man thinketh he behaveth himself unseemly towards his Virgin c. 1219 10. 11. Upon whom the ends of the World are come explained of the destruction of Ierusalem c. and the end of the Jewish State 1074 1117 11. 19. There must be Heresies among you 1279  21. Every one taketh before other his own Supper 658  32. When we are judged we are chastned of the Lord that we may not be condemned of the World 1226 2 CORINTHIANS Ch. vers  Page 1. 8 9. WE were pressed out of measure above strength in so much that we despaired even of life c. 790 4.
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second