Christ the Universal Peacemaker, Part 1
CHRIST THE UNIVERSALL PEACE-MAKER: OR, THE RECONCILIATION Of ALL the PEOPLE of GOD, Notwithſtanding all their Differences, Enmities. By THO: GOODVVIN, B. D.
LONDON, Printed by J. G. for R. Dawlman, 1651.
CHRIST, The Ʋniverſall PEACE-MAKER.
I. PART.
EPHES. 2. 14, 15, 16.
For he is our peace, who hath made both one, and hath broken downe the wall of partition between us:
Having aboliſhed in his fleſh the enmity, even the Law of Commandments contained in ordinances, for to make in himſelfe, of twain, one new man, ſo making peace.
And that he might reconcile both unto God in one body by the Croſſe, having ſlaine the enmity thereby. (or) in Himſelfe.
IT were a manifeſt folly in the judgements of moſt knowing men, to goe about to uſe in any ſet way, exhortatory motives to perſwade to peace & reconciliation the people of God amongst us. The provocations are ſo high, and exaſperations ſo freſh and encreaſing, that if I had an audience made up of thoſe alone that have the ſwaying power of either, and together therewith their moſt favourable attention, and intereſt in affection without prejudice, I ſhould not know how to attempt it with any hope of ſucceſſe. But though the animoſities of mens ſpirits, augmented by coincident circumſtances, are gon beyond the power of the perſwaſions of men in this preſent paroxiſme: yet they are not above the power of Gods wiſedome and providence, nor the force and efficacy of Chriſts bloud. You may therefore, in the midſt of all contrary appearances, give me leave, though I cannot hope to perſwade, yet to BELEEVE (The Catholique Church, and Communion of Saints, they are in my Creed) and becauſe I beleeve therefore to ſpeake, and ſo to give you an account of my faith as to this iſſue. Let your faith but wait, and give God time for it, and leave him to effect it his owne way. And to this end I have taken this Text, Chriſtus Pax noſtra: For he is our peace who hath made both one, &c. and my inference is, That therefore the Saints SHALL and MUST be one, and reconciled in the end. And this is the beſt newes which in theſe times can be told you, the ſeaſonableſt we can heare of, and is indeed one great part of the glad tidings of the Goſpell it ſelfe, without which it were imperfect, which Chriſt himſelfe our peace (who came to purchaſe it, as theſe words ſhew, ſo) came to preach, as the very next v. 17. hath it.
The maine and principall intendment of theſe words is, to give an eminent inſtance of the efficacy of Chriſts mediation in ſlaying the enmities that are amongſt the people of God themſelves, and of his being our peace in that reſpect; inſtancing in that the greateſt that ever was between Jew and Gentile; Whom yet (as here) he hath made both one, and hath broken downe the partition wall betweene us: and however he mentions in the 16. v. our reconciliation made with God (of which elſewhere he treats more largely) yet (here) but by way of confirmation of our faith in this other of reconciliation amongſt our ſelves. For the aime of its introduction here is but to ſhew, how that Chriſt in reconciling us to God himſelfe, carried it ſo, and did it under ſuch a conſideration and reſpect, as neceſſarily drew on and involved our reconciliation one with another; namely this, that he reconciled us unto God IN ONE BODY among our ſelves. It is an happy clauſe, that addition [in one body] and on purpoſe inſerted thereinto, to ſhew, that when God was to tranſact our peace and reconciliation to and with Chriſt, hanging upon the Croſſe, he would not nor did not acknowledge himſelfe, to him, then, reconciled to us by him, upon any other termes, then as withall we were lookt at, and repreſented to him by Chriſt as one body; and therein reconciled one to another, whileſt we were reconciled to himſelfe.
The Connection of the 16. ver. with the 15. diſcuſſed: And how That Reconciliation to God in one body, ver. 16. is to be underſtood: whether of that reconciliation wrought for us, or in us.
I Meet but with one eminent difficulty in the coherence and contexture of theſe words, and that is the connexion of theſe two verſes, v. 15. 16. as namely of theſe words, And that he might reconcile us to God, v. 16. &c. with the former v. 15. Having aboliſht the enmity, &c. Now this enmity mentioned v.v. 14. 15. is evidently intended of the enmity betweene Jew and Gentile,foreign. as is clear by its connexion with v. 14. Who hath made of twaine one, and broken downe the partition wall: Having ſlain the enmity. Now the twaine, or the two, thus made one (between whom this enmity was) is not God and we, but the Jewes and the Gentiles (of whom he had ſpoken in the former verſes) for he adds, that he might create both in one new man, which could not be ſaid of God and us.
Now then the difficulty is, what reconciliation to God in one body that ſhould be v. 16. which the Apoſtle makes the conſequent of having ſlain the enmity betweene theſe Jewes and Gentiles; For the connexion ſeemes to import the one a conſequent of the other: And the words to run thus, Having ſlain the enmity between themſelves, v. 15. that he might reconcile them to God, v. 16. Now this reconciliation to God muſt be either meant of the work of reconciliation wrought in us, whereby we turne unto God, as 1 Cor. V. 15.5. Be ye reconciled to God, or that Reconciliation which Chriſt wrought for us unto God: and whether of theſe ſhould be intended, V. 16.is the Queſtion. And ſo withall the Queſtion is, whether thoſe words, v. 16. And that he might reconcile both unto God, are to be caſt unto the 15. verſe as a part of the diſcourſe thereof, or doe not rather begin a new and entire diſcourſe full and compleat within themſelves.
For the firſt ſtand many Interpreters, and the chief reaſon for that opinion is,foreign. The coherence of theſe words with thoſe next immediately foregoing, Having aboliſht the enmity, that he might create in himſelfe of twayne one New man, and that he might reconcile both unto God, &c. The reſolve of which ſeemes to be this, That Chriſt having on the Croſſe wrought in himſelfe this great worke for us, to ſlay the enmity betweene us, and make both one, by the ſacrifice of himſelfe, and this as the antecedent worke: That yet there remained two other as conſequent works as the effects that follow therefrom. Namely,
1. To create both one new man, ſo making actually peace between themſelves. And 2. To bring them both into an actuall ſtate of reconciliation with God, by working reconciliation in them towards God, ſo making them one body.
And the reaſon for this interpretation further is, That both theſe two are brought in and yoked in the like Tenour of ſpeech,foreign. That he might create, &c. And that he might reconcile; as if they were like parallel fruits of that antecedent worke, ſlaying that enmity mentioned, v. 15. and according to this parallel, looke as creating them both into one new man, is and muſt be acknowledged to be underſtood of a worke wrought in them, viz. the new Creation: ſo alſo that other, the reconciling them to God muſt be underſtood of the worke of reconciliation unto God wrought in them alſo; and ſo the new man they are created into, v. 15. anſwereth but unto that one body they are reconciled unto, v. 16. being one and the ſame.
And that which encreaſeth the difficulty is, that if it ſhould be underſtood of reconciliation unto God himſelfe wrought by Chriſt on the Croſſe, how ſuch a reconciliation ſhould be the conſequent of his ſlaying firſt the enmity between the Saints themſelves, ſo as it ſhould be ſaid, He ſlew the enmity among the Saints, that he might reconcile them to God: This is not conſonant to reaſon, ſeeing rather (that according to the harmony and dependance of Theologicall truths) his reconciling them unto God upon the Croſſe is the antecedent and cauſe of his ſlaying the enmity of them mutually, becauſe our reconciliation one with another is rather depending upon, and the fruit of reconciliation with God himſelfe, who being firſt reconciled to us, all things elſe are reconciled one to another; as Subjects that have beene at variance, when reconciled to their Prince or Head, become reconciled one to another among themſelves.
But yet I rather incline to thinke, that other kind of reconciliation betweene God and us, wrought by Chriſt for us on the Croſſe, to be intended v. 16. and ſo to be brought in as a parallel with that former reconciliation wrought by him alſo on the Croſſe betweene and on behalfe of the Jew and Gentile mutually. And ſo this 16. v. to begin a new and intire diſcourſe, apart and ſejunct from the other, namely, of our reconciliation with God, as the former verſes had diſcourſed of that reconciliation which is wrought for us betweene our ſelves.
And ſo the maine proportions of this parallel are theſe, that as that reconciliation betweene Jew and Gentile, wrought by Chriſt on the Croſſe, had two parts, 1. Poſitive, making both one. 2. Privative, the amoveing the impediment that cauſed the enmity, v. 15. (the conſequent of which is the creating of both into one new man:) So the Apoſtle diſcourſing, v. 16. of this other reconciliation with God,v. 14, 15. he therein intends to make like two parts thereof, anſwerable to the other, onelyonly with a tranſpoſition of ſpeech, 1. Poſitive, reconciliation to God in one body: 2. Privative, Having ſlaine that enmity, namely, againſt God: The reſolution of all which is, as if he had ſaid, Whereas there was a double enmity, one to God, another among our ſelves; Chriſt that is our peace hath dealt with both: He having ſlaine the enmity betweene themſelves, v. 15.hath made both one: And having ſlaine in like manner the enmity to God, v. 16.hath reconciled us unto God.
Now that which cleares and confirmes this connexion is,
1. That this renders a more full and juſt analyſis of the words, which is this: 1. That v. 14. He in generall proclaimes Chriſt our peace. And then 2. In the next words proceeds to the two particular branches, wherein Chriſt is made our peace, 1. Betweene our ſelves mutually, 2. Betweene God and us. And then 3. In the handling of either, obſerveth this parallel in either, namely, betweene a privotive part, ſlaying the enmity; and a poſitive part, reconciling and making one, ſo enumerating the compleat requiſites to either.
Then 2. To ſhew, that theſe are indeed two disjunct and compleat diſcourſes of two ſuch heads of Reconciliation: He ſevers the firſt, v. 15. from the ſecond, v. 16. by adding a full period, and as it were a Selah to the firſt, thus ſealing up the v. 15. So making peace, namely, fully and compleatly, that peace, which had beene ſpoken of among Jew and Gentile, that ſo he might enter anew, and diſtinctly from this, upon that other of reconciling both unto God, which he doth, v. 16.
Then 3. For the cloſe of that 16. v. that he ſhould in like manner bring in a ſecond time theſe words, [Having ſlaine the enmity] upon occaſion of his mentioning our reconciliation to God, argues ſtill more, his aime to be to cut off the 16. v. from the 15. For if thoſe words, v. 16. That he might reconcile us to God, had referred to that other [Having ſlaine the enmity, v. 15.] as a part of that ſentence not made compleat; then this ſecond [Having ſlaine the enmity] needed not to have been: but doth rather ſhew, that there's another enmity betweene God and us, diſtinct from the former intended by him; and ſo the ſlaying thereof, joyned properly and genuinely with its fellow conjugate, namely, reconciliation unto God, as the former, v. 15. had in like manner beene connected with its conjugate alſo, making both one among themſelves. If indeed the Apoſtle had carried his ſpeech in the 15. v. thus, Having aboliſht the enmity betweene them, that he might create one new man, and that he might reconcile both unto God in one body, and ſo ended his diſcourſe of it: then theſe two, in their reference could not have beene parted: but he moreover adding to their reconciling to God, a ſecond time theſe words, Having ſlain the enmity (namely, that betweene God and us) he ſo maketh the 16. v. an entire ſentence and period of it ſelf, as the 14, and 15, doe make in like manner a full period of themſelves: and ſo the 14, and 15, are to be read and joyned thus; Chriſt hath made both (Jew and Gentile) one, having ſlain the enmity (that was betweene them:) thus Beza and others: and anſwerably the 16. to this ſenſe, with an eaſy and faire tranſpoſition, And having ſlaine, Or, And hath ſlaine the enmity (namely, betweene God and them) that he might reconcile both unto God in one body by the Croſſe, on which he alſo ſlew that enmity.
And whereas it will be ſaid, That the word foreign, or (And) which the 16. v. begins with, ſeemeth to caſt the reference of this, upon the former ſlaying the enmity, v. 15. and ſo the latter to be but an emphaticall repetition of the ſame: I anſwer, That that (and) v. 16. is but all one with moreover, as it is often uſed, as introducing a new and diſtinct diſcourſe, added to a former.
And ſo 4. As thus underſtood the parallel is rendred yet more full; for as there is here found a double enmity, and an anſwerable double ſlaying of each in order to a double reconciliation, ſo to make up the parallel (which the Apoſtle intended) yet the more full, there are two further clauſes added to each, fitly anſwering to one another. For as of the one he ſayes, Having aboliſht the enmity IN HIS FLESH, v. 15. ſo of the other (the latter) in like manner he ſpeakes, having ſlaine that enmity IN HIMSELFE, v. 16. as the Greeke beares, and the margent varies it.
Now as to any difficulty propoſed, That which is left as materiall to be conſidered, is onelyonly this; How his having ſlaine that enmity betweene us our ſelves firſt, ſhould be conceived to be the antecedent to reconcile us to God?
Now for anſwer hereunto; 1. Beſides, that according to that connexion which I have given, that the 16. v. ſhould thus make up a full period of it ſelfe, and doth keepe it ſelfe intire within it ſelfe (as v. 14, and 15, alſo doe) and ſo not at all referring to the ſlaying the enmity, v. 15. as hath beene explained; which coherence doth at once cut off the whole of that objection at firſt made: But beſides this (ſuppoſing it might take in, and referre to that ſlaying the enmity v. 15. among the Saints, as the antecedent, or at leaſt ingredient unto their reconciliation with God) there may perhaps this juſt aſſoylment be given thereto.
That 2. In order of nature, All enmity muſt firſt be ſuppoſed removed, ere friendſhip or (as here) reconciliation, can be ſuppoſed to be procured: the reaſon of which is obvious to any judgement, firſt peace by ſlaying enmity, and then good will. And ſo upon this and the like grounds, theſe words, that he might reconcile unto God in one body, may well be ſuppoſed to have a ſecondary aſpect to his having firſt aboliſht the enmity between our ſelves, ver. 15. as well as our enmity againſt God, ver. 16. And the Apoſtle his adding [IN ONE BODY] (which he ſtudiouſly hath done) ſhewes, that they being under that notion and reſpect reconciled unto God by Chriſt upon the Croſſe; that then withall at the ſame time, yea in order of nature, firſt, their enmities one againſt another were removed as well as againſt God himſelfe: All ſorts of Enmities being to be removed ere Any ſort of Reconciliation attained, ſurely under that notion, they cannot be conſidered reconciled to God, but withall it muſt be ſaid, they are at peace, and ſo made one among themſelves, at leaſt theſe two doe mutually argue each the other. If indeed there had beene roome left for us to conceive, that our reconciliation with God had beene ſo wrought by Chriſt for us, as for each perſon conſider'd onelyonly ſingle, and apart (though even ſo it was intended, namely for each and every perſon; and this is involved in that other:) Then indeed it might have beene ſuppoſed that their enmities to God, had been ſlain and done firſt away, and reconciliation wrought with him firſt, by one primary act, & then after that, ex conſequenti, as a ſecondary worke, our reconciliation amongſt our ſelves had been caſt in, and followed thereupon; or which is all one, wrought and procured by a ſecond act or intention of Chriſts. But if in one and the ſame very individuall act, and intention of their being reconciled to God, they were conſidered [AS ONE BODY] and that this is put in as an involved ingredient thereinto, ſo, you muſt neceſſarily ſuppoſe their owne mutuall enmities done away alſo, at leaſt together therewith, by one and the ſame individuall act alſo; and this conſideration if there were no other, is a ſufficient ſalvo to the forementioned difficulty. Now how this reconciliation unto God in one Body was performed by Chriſt on the Croſſe, I ſhall handle in the ſecond Section of this diſcourſe.
I ſhall trouble you no further with untying this knot, or the drawing out into one ſmooth continued line, the ſeries of this coherence: For however (take the 16. ver. in which of theſe ſenſes you pleaſe) the words in the 14. and 15. ver. are ſufficient bottome for the heads of that whole diſcourſe I intend. For theſe words, ver. 14, 15. doe undeniably (as all muſt confeſſe) treat of the reconciliation of the people of God among themſelves, and ſufficiently hold forth theſe two Generalls.
1. The work of Chriſt on the Croſſe to procure it, He hath made both one, having ſlaine the enmity in his fleſh: and hath virtually (in the virtue of his death) broke downe the partition wall that occaſioned it, which in his providence he after ruined. And 2. the work of Chriſt by his ſpirit in us, creating both one new man in himſelfe.
And now take the other words ver. 16. in either ſenſe, or in both, (which are not inconſiſtent) however this is obſervable even therein; that the Apoſtle was not content to have ſetly purſued the Saints reconciliation among themſelves, in thoſe two whole verſes, the 14, 15. but when he ſpeaks of reconciliation with God alſo, ver. 16. he muſt needs add, and put in that clauſe alſo, IN ONE BODY; the reconciliation then of the Saints mutuall is upon all accounts, the principall intendment of the Apoſtle here.
The Diviſion of the words. The Principall Heads of this Diſcourſe ſet out, which are foure.
NOw for the DIVISION of the words, That will fall according to either the larger, or elſe the more ſpeciall ſcope of the words. If we take them in that firſt and largeſt comprehenſiveneſſe, as treating of both our reconciliation with God, and betweene our ſelves alſo, and how Chriſt our peace is both, ſo they admit of this diviſion and Analyſis:
1. That the generall theme and argument of the whole ſhould be premiſed in theſe words, Chriſtus Pax noſtra, Chriſt is our peace; which is the inſcription of a Proclamation of him under one of his eminent Royall titles, Chriſt the great and perfect Peace maker. And then,
2. Proclaiming him ſuch, in all the branches or particulars thereof, that may argue him ſuch.
1. As an Univerſall Peace-maker, as both, being a peace betweene all ſorts of perſons at variance, and alſo extending his mediation to the removing of all ſorts of enmities. 1. Perſons, as 1. Betweene us, ver. 19. that is, among our ſelves, aboliſhing foreign that enmity, ver. 15. 2. Betweene God and us, ſlaying that enmity alſo, ver. 16. thus an Univerſall Peace-maker.
2. The eſtabliſher of a through and a perfect peace, both for time paſt, and time to come. 1. Who hath already made and concluded it, as in his owne perſon, foreign, he hath made it, foreign he hath diſſolved and broke downe, and ſo not now to be done. And 2. the ſame ſecured for the future, even for ever; theſe enmities being aboliſht, ver. 14, 15. that is, utterly aboliſht, as never to get head; ſlain, ver. 16. never to revive.
3. Our compleate peace as in reſpect to all parts, that concur to it, and wayes of peace to accompliſh it, and make it ſure. 1. In reſpect of Parts. Both 1. Negative by removing and deſtroying even the very occaſion of the enmity: The partition wall of ordinances, breaking that downe, and againe, ver. 16. ſlaying the enmity it ſelfe. 2. Poſitive, expreſſed in two words, Reconciling, ver. 16. making both one, ver. 14, 15.
Then 4. By all ſorts of wayes accompliſhing it, 1. repreſenting us in his perſon, as in one body, ver. 16. perſonating all his people, and under that conſideration reconciling them to God, and one another. 2. Meritoriouſly, taking on his perſon, (as repreſenting their perſons) all their enmities, [in his fleſh] or the humane nature, ſayes the 15. v. Hanging on the Croſſe, ver. 16. and ſo offering that up as one common ſacrifice to God for all; (He is ſaid to reconcile all in one body by the Croſſe, ver. 16.) 3. Efficiently by his ſpirit, creating both into one man, of all conjunctions the neereſt, and that creation wrought in himſelfe, of all foundations of union the firmeſt: for they being both created one man, & united in and to himſelfe, he is able and will be ſure to hold them for ever together. And to put the more evident notice upon all he had ſaid or ſhould ſay of him in this reſpect, he intermingleth in the midſt of his diſcourſe, this Selah or note of obſervation, ſo making peace, (take notice of it ſayes he) So or THUS, Univerſally, perfectly, compleately, & eternally. And this is one account of the words, and indeed of the whole and every part and particle thereof.
But if we ſingle forth that more ſpeciall and principall ayme, afore mentioned, Chriſtus Pax noſtra, as in relation unto making peace among us, the elect of God: ſo in ſtead of any accurate diviſion of them, I ſhall onelyonly draw forth theſe four propoſitions, which will ſuck into themſelves the ſtrength of what theſe words have in them, as to this great point. Namely,
1. The ſtory of the greatneſſe of that enmity, (the greateſt that ever was,) betweene Jew and Gentile afore Chriſts comming, and a while after, by reaſon of thoſe Jewiſh rites and ordinances of the Ceremoniall Law, which the Apoſtle by a Metonymie termeth therefore the enmity.
2. The ſtory of Chriſts tranſactions on the Croſse, by which he virtually ſlew and aboliſht this enmity, and meritoriouſly made them both one, and reconciled both in one body.
3. The ſtory of their actuall accord, and becomming one as the records of the Acts of the Apoſtles, and they in their Epiſtles have preſented it unto our view: and the principles by which, and the providences whereby, that partition wall was broke downe, and the enmity allayed; chiefly by creating both one New man in himſelfe.
4. That the inſtance of all this was intended by God as a PRECEDENT, and leading cauſe under the New Teſtament, to aſſure us, that whatſoever ſhould fall out in after ages, of difference among the Saints, yet ſtill however they both might and ſhould in the iſſue be reconciled, and their differences in a like manner allayed and compounded; as alſo to ſhew the wayes and principles whereby to effect it.
I. SECTION. 1 Head. The Greatnes of that Enmity, which was between Jew and Gentile, untill Chriſt purchaſed their Reconciliation.
FOr the firſt, I have to preſent you out of this text, with an inſtance of the deepeſt, and moſt laſting enmity, between two ſorts of men choſen to be one body unto God, that ſhared as then the whole world between them, (Jew and Gentile) that ever was or will be in all ages: which yet was compounded by Chriſt. View we it firſt in the generall through thoſe expreſsions the text uſeth of it. The Apoſtle ſets it forth to us, not barely by tearms of diſtance and diviſion, calling them foreign, Both or two, and foreign, twaine; nor ſimply of being enemies in an ordinary way, but ſpeaks of an enmity in the abſtract, foreign; a ſpecial enmity it was, not that which is common to man againſt man, (who as the Holy Ghoſt that knows our nature tells us, are mutually hatefull to, and hating one another, Tit. 3. 1.) But a knotted, twiſted, combined enmity. That the word foreign diſolved it, ver. 14. imports. A ſtirring active enmity, that lay not ſleeping. This the word foreign, ver. 15. implies: He made it inefficacious, tooke away the ſtrength, the energy, the operative virtue of it: Yea and if you will take in, and borrow from the expreſſion ver. 16. foreign, He ſlew it. It was a living ſpritefull enmity, yea that had a rage in it, (we on the contrary call ſuch an one deadly, becauſe it aimes at life:) The*foreign, magisquidpiam quā foreign, occidere, ſignificat occidere cum ſaevitiâ. Beza. Mat. 10. 28 Ezek. 25. 15. word beares up to this, non tam occidit quam trucidavit; Chriſt did not barely kill it, but bloudily with a rage, as provoked with the fierceneſſe that was found in the enmity it ſelfe. For the rage thereof was cruell, and reacht up to heaven, as the Scripture ſpeaks.
Likewiſe an old Hatred, (as the Prophet Ezekiel in his times tearmed it, ſpeaking of that between the PhiliſtimGentiles, and the Jewes; but this was now grown much older, in all, of 2000. yeares continuance,) even from the firſt time wherein God ſeparated the people from the reſt of the Nations, as in Abraham by circumciſion he did. A wall of ſeparation (if I may purſue the Metaphor in the text) whoſe foundation was laid in Abrahams time, when circumciſion was firſt given (for that began the quarrell) reared up higher by Moſes rites, Further lengthned and ſtretched out in all the times of the Prophets, throughout all ages, untill Chriſt who came to aboliſh it, and breake it downe.
And laſtly, an Univerſall hatred in the Jewes to all Nations, and in all Nations to the Jewes. Even all who were called foreign, Gentiles in the fleſh, and uncircumciſion by that which is called circumciſion, ver. 11. as all Nations were tearmed and reckoned by them.
Thus God foreordained, that as to honour his Sonne in reconciling us to himſelfe, he permits the greateſt ſins and enmities to be in the hearts and lives of thoſe he intends to ſave, againſt himſelfe: ſo likewiſe that the higheſt and tougheſt animoſities ſhould be found, amongſt thoſe, (when he ſhould come on earth,) that were ordained to be his people, to ſhew the Soveraigne power, and efficacy of his mediation, in conſtituting them one new-man in himſelfe. Theſe but in generall for a foundation out of the text.
The ſtory of the Particulars of it hath two branches: 1. What it was betweene them before Chriſt, and the converſion of either to the Chriſtian faith. 2. What after converſion, and that both equally had embraced Chriſt.
1. Take the elevation of it before, both out of the Scriptures and other authentique Teſtimonies: Both, 1. Of the Jew againſt the Gentile. 2. Of the Gentile againſt the Jew. And I ſhall withall by the way, make a parallel of the one with the other.
1. Of the Jew againſt the Gentile. The quarrell was begun indeed by them; they out of a carnall fleſhly boaſting of their priviledge to be the onelyonly people of God, (as they were) ſcorned and contemned the poore Gentiles. The 11. verſe inſinuates this: Yea were Gentiles who are called uncircumciſion by that (nation namely) which is called the circumciſion in the fleſh. It began at Nicknames: and the Jewes were they, that began to call names firſt, as interpreters have obſerved. And it began early, almoſt from the time when the ſeed of Abraham firſt received that badge of difference. You heare on't in Jacobs time, To give our ſiſter to one that is uncircumciſed, that were a reproach to us. Gen. 34. 14. ſay the ſons of Jacob in the caſe of Dinah. And after amongſt all the race of the Jewes both good and bad in all ages, The ſame was uſed as a reproach, as by Sampſon, Judg. 15. 18. by Jonathan, 1 Sam. 14. 16. By David, Chap. 17. 26. 36. By Saul, Chap. 31. 4. They judging it, (though but a circumſtance, yet) far worſe then death it ſelfe, to dye by the hands of the uncircumciſed, or have the daughters of the uncircumciſed triumph. 2 Sam. 1. 20. And in the Prophets uncircumciſed and uncleane are all one. Iſa. 32. 1. When they would accurſe one to the moſt accurſed death, (as all Nations, according to what they have eſteemed the worſt of Deaths, they have accordingly expreſſed ſuch like curſes; As Abi in malam crucem, among the Romans) Let him dye (ſaid the Jew) the death of the uncircumciſed, as Ezek. 28. 10. When they imprecated the moſt ignominious buriall, Thou ſhalt lye in the midſt of the uncircumciſed, Ezek. 31. 18. A perſon excommunicate, accurſed, and a heathen was to them all one; Let him be as an heathen, Mat. 18. and they diſtinguiſh themſelves from the Gentiles, by appropriating the title of ſinners, wholly to the Gentiles; we that are Jewes BY nature, and not ſinners of the Gentiles, Gal. 2. 15. and God foreſeeing how apt their ſpirits were to grow from hence into an abhorrency of all other Nations, made a ſpecall Law to prevent it, concerning ſome particular Nations. Deut. 23. 7. Thou ſhalt not abhor an Edomite, for he is thy brother: thou ſhalt not abhor an Egyptian, becauſe thou waſt a ſtranger in his Land.
Next ſee this enmity expreſſed in their carriages and dealings with the Gentiles, they not onelyonly not communicate with them in ſacris, in holy things, but their zeale was ſuch, and this after the light of Chriſtianity appeared to them, that they would have killed Paul, Acts 21. 31. for no other crime but this, ver. 28. This is the man hath brought Greeks, (that is Heathens) into the Temple, and hath polluted the holy place, ver. 28. nay they accounted it an abhominable thing, foreign, (as in 1 Pet. 4. 3. the word is rendred, abominable Idolatry) and ſo the vulgar Here) to keepe company, that is, familiarly, yea or ſo much as to come, (unneceſſarily,) to one of another Nation; founding all this, upon that which was a peculiar command, upon a ſpeciall ground, againſt the Ammonites and Moabites, Deut. 23. 6. Thou ſhalt not ſeeke their peace, nor their proſperity all thy dayes for ever. This they extended to all Nations: and This to that rigidity, that they would not doe ordinary courteſies of common humanity,
Non monſtrare vias eadem niſi ſacra colenti, Lib. 14. Satyr.ſayes Juvenal, not tell a mans way, to a poore wanderer, an act of civility: Non ad fontem deducere, to lead to a well for water, which was an act of charity. The Woman of Samaaia therefore wonders at Chriſt, Joh. 4. 8, 9. How is it that thou being a Jew, aſkeſt drinke of me, which am a woman of Samaria? for the Jewes have no dealings with the Samaritans. Each one of you (ſayes Chriſt) will, and that on the Sabbath day, looſe his Oxe or his Aſſe from the ſtall, and leade him away to watering, Luke 13. 15. but they would not doe thus much for an Heathen though ready to periſh for thirſt, not ſhew him a Well hard by, ſayes the ſame Juvenal in the ſame place, Quaeſitum ad fontem ſolos deducere verpos: not give a cup of cold water, which Chriſt makes the leaſt of curteſies, ſave onelyonly to their own*The word ſignifies both wormes & circumciſed. Verpi, as we ſay vermin and circumciſed ones. So Juvenal ſcoffs them, & hoc Judaicum Jus, This is the Jewiſh Law.
And no wonder of all this, for indeed they accounted all the Heathen as beaſts made to be deſtroyed: (upon the miſtake of their Commiſſion concerning thoſe ſeven Nations, Deut. 7. 11.given up by God the Judge of the World (in whoſe ſoveraignty it was,) into their hands.) Even Chriſt ſpeaking in the common language of the Jewes, calls the Syropheniciam Woman and all the Gentiles doggs, Mat. 15. 25, 26. as the Turkes call Chriſtians at this day; yea out of their own records ſome of the Rabbinicall interpreters upon Deut. 21. 11. they have delivered, that they accounted them feris deteriores, worſe then beaſts, & nuptias eorum innuptas, their marriages, no marriages, and therefore nec homicidium nec adulterium in eos committi poſſe, that it was no adultery to abuſe their Wives, no murther to kill any of them, no robbery to take from them, by never ſo much violence.Hiſpanus. Which Joſephus Albo Juſtifies in his diſputation adverſus Christianos, giving this reaſon, that be that lived without their Law and worſhipt falſe Gods, he was a common enemy, & in eum illicitum nihil, and nothing can be unlawfull, that is done against him by them.
Can malice be ſuppoſed to riſe any higher? and yet in that Nation it did againſt theſe poore Gentiles. 1 Theſſ. 2. 16, 17. Contrary they are to all men, and it followes, forbidding us to preach to the Gentiles, that they might be ſaved. The Apoſtle ſpeaking it by way of aggravation, of their malice, ſeemes to intend it not onelyonly conſequenter, that they denied them the Goſpell, without which, they could not be ſaved: but farther intentionaliter, what was in their intentions, that ſuppoſe, they had thought the Goſpell a meanes of ſalvation, they would have forbad it to be preacht to them, that they might not be ſaved. Is there not worke for a Peacemaker now? This on the JEVVES PART.
And can we think the GENTILES were behind hand with them? and yet the truth is, the Gentiles were the more moderate of the two, as the 11 verſe here, and the Parable of the good Samaritane, that poured Oyle into a ſtrangers wounds, and the ſtory of the Samaritan Woman, All ſhew: for ſhee layes fault on the Jew, that HE would not aske water of a Samaritan, and not è contra. It were too much to reckon up all that might be, out of their Poets and Hiſtorians. I will but ſo far make mention of ſome Teſtimonies of the Gentiles hatred againſt the Jewes, as they make up a parallel with what hath beene ſaid of the Jewiſh enmity againſt the Gentiles: thereby to manifeſt that the Gentiles were even with them, if not in malice, get in jeeres and ſcornes.
1. Did the Jewes reproach them as uncircumciſed, as you heard? the Gentiles on the contrary ſcorned the Jewes as much for circumciſion, calling them Apellas, Judaeus Apella: Curtos, ſo*1 Serm. ſat. 5. Horace; Recutitos, ſo†L. 7. Martial. And*Sat. 5. Perſius, Verpos, as alſo Juvenal. There is wit in theſe, but ſo unſeemly as I muſt forbeare to Engliſh them: They were jeeres at their circumciſion.
2. Did the Jewes abhor the Gentiles and not converſe with them? the Gentiles on the other ſide would hold their Noſe at the Jewes when they met them, and cry*Malvenda hom. de Antichriſto, c. 3. Faetentes Judaeos, ſtinking Jewes: †Barn. An 72. c. 31. Am mian de Marco lib. 11.vel fortuitum eorum occurſum oculis horrebant, animo perſequebantur, they abhord the ſight of them, if by chance they met them.
And 3.Ibid. eſteemed them of all Nations the worst: ſo Marcus the Emperour, but paſſing through Judaea to Egypt, and obſerving their manners, dolenter dicitur exclamaſſe, O Marcomanni, O Quadi, O Sarmatas, tandem alios vobis deteriores inveni: which was as if when wee would expreſſe the wretchedneſſe of any Nation we accounted moſt vile, ſhould ſay, O you Canniballs, yea barbarous ſavages, that are found amongſt the wildeſt Africans or Americans, We have at length found, and light upon a Generation of men, worſe by far then you. In this manner doth he ſpeak of theſe Iewes.
And 4. As the Iewes turned it into a curſe to be a Gentile, as you heard: ſo the Gentiles in their curſings, turned the like upon the Jewes. Jer. 24. 9. And I will deliver them to be removed into all the Kingdomes of the Earth for their hurt, to BE AREPROCH, and a PROVERB, and a TAVNT, and a CURSE in all places whither I ſhall drive them. It was Gods own Retaliation upon them and fulfilled; as we now, ſo the Hearthen then imprecated on themſelves, I were a Iew, if I did ſo or ſo, and thus in all places, as the Prophet hath it: yea Jer. 42. 18. they were made, an EXECRATION, AN ASTONISHMENT, and A CURSE. What can be more?
5. As they eſteemed all other Nations as Doggs and Beaſts: the Gentile doth the like by them, and reckons them but as Swine, the moſt contemtible of Beaſts, and this in a witty retortion from the Iewiſh practices,
Nec diſtare putant humana carne ſuillam.
putting this interpreation upon their forbearance to eate ſwines fleſh, that mankind and ſwine were alike to them.
And 6. As they hated all Nations, ſo the Gentiles reſented accordingly this Catholique ſpirit in the Jew againſt them all, which turned their hearts univerſally to hate them. Aſhuerus had 127. Provinces, amongſt which, the Jewes (as we reade) had enemies in them all. Eſt. 8. 9. and 9. 16. compared, whom the Kings Letters reſtrained with difficulty from falling on them in every Nation: And they accuſe and arraign the Jewes, 1. As hurtfull to Kings and Provinces, Ezra 4. 15. as continually moving ſedition, in the ſame place of Ezra 4. 15. They are a people that of old time have moved ſedition. And the ſame aſperſion went current among the Romanes and Greekes many hundred yeeres after: Theſe men being Jewes doe exceedingly trouble our City, Acts 16. 20. ſay the Philippians to the Magiſtrates of the City. They lay their accuſation that it was the genius of the Nation: it is their Knowne cuſtome ſo to doe. 2. As unſociable to the reſt of mankind. Diod. 1. 5.Antiochus friends in Diodorus pleaded thus againſt the Jew: foreignThat they alone of all Nations were inſociable, and not capable of any mixture or coaleſcency with them; no not at table; foreign. In Eſther you have the ſame intimated, c. 3. 8. There is a certaine people (ſpeaking of the Jewes) ſcattered abroad and diſperſed among the people, whoſe lawes are diverſe from all people, &c. 3. The Gentiles accuſed them as enemies to all Nations, ſo in that of Diodorus, foreign, that they wiſht well to none: and not only ſo, foreign, to account all others enemies. So alſo Tacitus l 5. adverſus omnes alios hoſtile odium, an hoſtile and deadly hatred is in them againſt all others. Yea foreign, haters of mankind; ſo alſo it followes there in Diodorus. 'Tis ſtrange the Apoſtle ſhould expreſſe it, in the very ſame manner, and neere the ſame words, They ARE CONTRARY TO ALL MEN, and God they pleaſe not, 1 Theſſ. 2. 16, 17.
4. As they founded their hatred againſt the Gentiles on this, that they were Worſhippers of other Gods, ſo the Gentiles accuſed and deteſted them as*Cicero pro Flacco. Hoſtes immortalium Deorum, Enemies of the immortall Gods: and Religion was the cauſe of all this, theſe rites here were the partition wall.
And Laſtly, Under the notion of ſuch a manner of perſons as theſe, were they univerſally hated by all Nations, as the Bookes of the Prophets doe ſhew, eſpecially Ezekiel and Jeremy, where the Cup is carried to all Nations for no other crime then their enmity to the Jewes; likewiſe the Bookes of Eſther and Ezra: and accordingly perſecuted they were, upon that account; baniſht out of Rome againe and againe, as by Claudius, Acts 16. 20. As by other Emperours: and at laſt they deſtroyed both their City and Common-wealth.
You have ſeene the enmities of both. And was there not cauſe to wiſh and pray, as David Pſ. 14. upon the like occaſion, Oh that the ſalvation (or Saviour and Meſſiah) were come out of Sion: or, The deſire of all Nations were come?
This for the ſtory of their enmity afore their converſion: that of their enmity and diſſentions that continued after, though proper to this, yet comes more fitly in, and cannot be disjoynted from the third part of this Diſcourſe, where it will have its place in order, to ſhew, How thoſe enmities were actually allayed, and compoſed betweene them.