N00187:375
The harmony of the Gospels, in the holy history of the humiliation and sufferings of Jesus Christ, from his incarnation to his death and burial. / Published by John Eliot, teacher of the church in Roxbury. ; [Two lines from Acts]
printed by John Foster, 1678
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But their Questions were captious, intimating that his doctrine was false, and crop in secretly, now they are willing to search him out, this is to be gathered out of Jesus Christ his answer, Joh. 18.20, 21. Jesus answered him, I spake openly to the World, I ever taught in the Synagogue and Temple, whether the Jews always resort, in secret have I said nothing, why askest thou me, ask them that heard me what I have said unto them, behold they know what I have said. Jesus Christ here declareth, that his doctrine and manner of publishing it, both matter and manner had signs of truth, and not of error, which is expressed in sundry particulars.
But their Questions were captious, intimating that his doctrine was false, and crope in secretly, now they are willing to search him out, this is to be gathered out of Jesus Christ his answer, Ioh. 18.20, 21. Iesus answered him, I spake openly to the World, I ever taught in the Synagogue and Temple, whether the Iews alwayes resort, in secret have I said nothing, why askest thou me, ask them that heard me what I have said unto them, behold they know what I have said. Jesus Christ here declareth, that his doctrine and manner of publishing it, both matter and manner had signs of truth, and not of error, which is expressed in sundry particulars.
1. I spake openly to the World. I did not pick my Company, I let all that would, hear me, errors use to be carried secretly, truth is open, seeks no corners, and so hath my preaching always been.
1. I spake openly to the World. I did not pick my Company, I let all that would, hear me, errors use to be carried secretly, truth is open, seeks no corners, and so hath my preaching alwayes been.
2. I taught, (viz. when I solemnly preached on the Sabbath days, Luk. 4.16. and as his custom was he went into the Synagogue on the Sabbath day, and stood up for to read) in the Synagogues, allowed places for public meetings, for any that will come to hear.
2. I taught, (viz. when I solemnly preached on the Sabbath dayes, Luk. 4.16. and as his custome was he went into the Synagogue on the Sabbath day, and stood up for to read) in the Synagogues, allowed places for publick meetings, for any that will come to hear.
3. I ever taught (when opportunity served) in the Temple, whither all the Jews resort. This is not exclusive of such times, as sometimes he took, to teach in a Mountain, Math. 5.1. or on the shrouds of a ship, Math. 13.2.
4. In secret I have said nothing, that is nothing contrary to, or differing from what I taught in public. This is not exclusive of his discourses by the way, or in private houses, where he expounded to his Disciples that which he had publicly taught in parables, Mark. 4.34. when they were alone, he expounded all things to his Disciples. Hence then Jesus inferreth, that if they suspected him of false doctrine, ask them that heard me, they can tell it, why do you ask me? that is not the right way to find out cunning teachers of error, but the right way is by taking Testimony from such as heard.
4. In secret I have said nothing, that is nothing contrary to, or differing from what I taught in publick. This is not exclusive of his discourses by the way, or in private houses, where he expounded to his Disciples that which he had publickly taught in parables, Mark. 4.34. when they were alone, he expounded all things to his Disciples. Hence then Iesus inferreth, that if they suspected him of false doctrine, ask them that heard me, they can tell it, why do you ask me? that is not the right way to find out cunning teachers of error, but the right way is by taking Testimony from such as heard.
The next thing that followed this answer of Jesus Christ, not as an effect or just consequence thereof, but an […], scornful, unworthy misinterpretation of the words of Jesus Christ, with a most rude and uncivil behaviour added thereunto, Joh. 18.22. when he had thus spoken one of the Officers or Servants which stood by, struck Jesus with the palm of his hand, saying, answerest thou the high Priest so?
The next thing that followed this answer of Iesus Christ, not as an effect or just consequence thereof, but an 〈…〉, scornful, unworthy misinterpretation of the words of Iesus Christ, with a most rude and uncivil behaviour added thereunto, Ioh. 18.22. when he had thus spoken one of the Officers or Servants which stood by, struck Iesus with the palme of his hand, saying, answerest thou the high Priest so?
1. He that smote him was an under Officer, or a Servant, as the word signifies. When the chief Rulers, especially the high Priests are set against Jesus, to persecute him, it is no marvel that their under Officers and Servants are as ill minded as thei• Masters, & then they will be so rude as this act shows them to be. It was a great suffering of our Lord Jesus that under Officers and Servants should so insult over him.
1. He that smote him was an under Officer, or a Servant, as the word signifies. When the chief Rulers, especially the high Priests are set against Jesus, to persecute him, it is no marvell that their under Officers and Servants are as ill minded as thei• Masters, & then they will be so rude as this act shews them to be. It was a great suffering of our Lord Jesus that under Officers and Servants should so insult over him.
2. He smote him with the palm of his hand, as our English Translation renders the word: we call it a Box or Cuff on the ear or cheek. The word also signifies to smite with a rod, reed or walking Staff; either way was impudent, contemptuous and scornful.
2. He smote him with the palm of his hand, as our English Translation renders the word: we call it a Box or Cuff on the ear or cheek. The word also signifies to smite with a rod, reed or walking Staff; either way was impudent, contemptuous and scornfull.
3. He backs his smiting him with a Reproach, Answerest thou the high Priest so? As if he had made a faulty Answer, dishonourable to the high Priest. But he showeth that he put a bad construction on his speech, and imputes it to him as a Reproach.
3. He backs his smiting him with a Reproach, Answerest thou the high Priest so? As if he had made a faulty Answer, dishonourable to the high Priest. But he sheweth that he put a bad construction on his speech, and imputes it to him as a Reproach.
4. All this was done in the face of the Court, without any check given him that we hear of; showing that they were all conspired to abuse our Lord Jesus. See a like example of this abuse done unto our Lord Jesus. 1 King. 22, 24. And Zedekiah the Son of Chenaanan went near and smote Micaiah o• the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee?
4. All this was done in the face of the Court, without any check given him that we hear of; shewing that they were all conspired to abuse our Lord Jesus. See a like example of this abuse done unto our Lord Jesus. 1 King. 22, 24. And Zedekiah the Son of Chenaanan went neer and smote Micaiah o• the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee?
To this saucy fellow Jesus answered with a convincing and reproving Dilemma, so clear, and so wisely placed, that he spake above exception. The first part or horn of the Dilemma is this, If I have spoken evil, show it, bear witness of it. The second part or horn is, if I have spoken well, why smitest thou me? Which answer of our Lord, quite stopped their mouths, and put all to silence.
To this saucy fellow Jesus answered with a convincing and reproving Dilemma, so clear, and so wisely placed, that he spake above exception. The first part or horn of the Dilemma is this, If I have spoken evill, shew it, bear witness of it. The second part or horn is, if I have spoken well, why smitest thou me? Which answer of our Lord, quite stopped their mouthes, and put all to silence.
Out of this small part of the Sufferings of our Lord we may gather up some Instruction.
1. When Church-men are Persecutors, the Persecution will be bitter, as Jesus found it, so did Jeremiah: Church-men are usually more cunning, more bold, more seared in conscience, more cruel.
1. When Church-men are Persecutors, the Persecution will be bitter, as Jesus found it, so did Jeremy: Church-men are usually more cunning, more bold, more seared in conscience, more cruel.
2. Carnal Professors will insult and domineer over the Godly when they have power in their hand.
3. Persecuting Professors will put the handsomest face they can upon the vilest actions.
4. God can and will over-rule the cunningest Counsels and contrivances of Persecutors, to subserve his Counsel.
4. God can and will over-rule the cunningest Counsells and contrivances of Persecutors, to subserve his Counsel.
