The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

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 Interpretati∣on of it, who could ever have thought it of such a construction?

If it may be wished, I would the same Spirit had glossed upon the words of the whole Sanhedrin in vers. 47, 48. What do we? For this man doth many mi∣racles. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and Nation. If they grant he did so many miracles, why were they afraid that men should believe on him? Why did they not believe on him them∣selves? And afraid the Romans should destroy their City and Nation, if he were believed in? Whereas their destruction was, because they did not believe in him. Truly, Caiaphas said but truly of them, though he aimed it at another sense, Ye know nothing, neither do ye consider. (No, nor thou, O Caiaphas neither.) For had they known, they would not have crucified the Lord of life; had they considered, they had not brought that guilt upon themselves and the City, that they did.

But in what sense he makes them so senseless, is somewhat obscure; Ye know not, nei∣ther consider, that it is expedient for us, that one man should dye for the people, and that the whole Nation perish not. That they knew as well as himself, that any States-man, any reasonable man might know well enough, that it was better to put to death a ring-leader of mischief, as they took Christ to be, than that a whole Nation perish. That old Maxim in Politicks and reason, Pereat unus, potius quam unitas, would easily be observed by less States-men, than they. And the one that they would have to dye, they all agreed in: but herein Caiaphas resolution seems to have out-vied theirs: namely, that whereas they were afraid to take Christ off for fear of the multitude, he blusters through that doubt and scruple, and would have it resolved, that he must dye and be taken away.

So that in those words of his, you may observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counselling the Sanhedrin not to fear or boggle at the business, but resolve on it, for it is expedient he should dye. And as a Prophet, or one in∣spired, signifying, that it was necessary Christ should dye for the preservation of that Nation; that it should not perish: namely, those that believed in him; and so for the preserving of all in other Nations, that should also believe: The former he spake and meant with all his heart, to stir up the Bench to destroy Christ, for all the danger of the multitude. But this later he spake indeed, but meant it not, neither understood what he spake: and therefore the Text tells us, This he spake not of himself, but being High Priest, &c.

There had not been a High Priest, a Prophet, among the Nation for above four hun∣dred years before; and must Caiaphas now become a Prophet? Nay the Jews tell us, and they tell us truly, that there had not been any Prophet at all in the Nation of so long a time: and it is wonder God should now inspire, such a wretch as Caiaphas. They tell us, that upon the death of Haggai, Zechariah and Malachi, those last Prophets, the spirit of Prophesie

left Israel, departed and was no more. In which they spoke just as Caiaphas does here, very truly and very maliciously: very maliciously, because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit: but withal very truly, as to the space between the death of those last Prophets, and the appearing of Christ and his Apostles. There was not a man endued with the spirit of Prophesie in all that space of time: nay, not a man that did pretend to the spirit of Prophesie in all that time.

It is observable, that about the coming of Christ many arose, pretending themselves to be Christ, or to be Prophets: but ye find not that any from the death of Malachi had done so before. And the reason was because the Prophet Daniel had so exactly pointed out the time of Christs coming, that the Nation knew the time, and expected it: and when it came, such Deluders then start up with such pretences, because they knew there would be then a brave change of times. But till that came, they lay still, convinced that the Spirit was departed, and should not be restored, till Messias coming.

What I speak, there is clear proof for in the New Testament. That they knew when Messias should appear is plain by these words, Luke XIX. 11. He added and spake a para∣ble, because he was nigh to Jerusalem, and because they thought the Kingdom of God should immediately appear. And by that concourse of all the Nation out of all Nations to Jeru∣salem, Act. II. 5. being instructed by Daniel in his ninth Chapter, of the compleat time of Messias, sealing Vision and Prophesie, and bringing in everlasting righteousness: which he had pointed out to the very hour.

And that they were convinced of the departure of the Holy Ghost, not to be restored till the coming of Messias, appears plainly by the answer of those Jews at Ephesus, Act. XIX. 2. Paul said unto them, have ye received the Holy Ghost, since ye believed? And they said unto him, We have not so much as heard, whether there be any Holy Ghost. Not that they doubted at all of the being of the Holy Ghost: but that they had learned with the whole Nation, that the Holy Ghost was departed upon the death of those Prophets; and they had never yet heard that he was restored.

The Jews say again, that from that time, there was no Urim and Thummim with the High Priest under the second Temple. And there is confirmation for it in Nehem. VII. 65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim. And the reason of its ceasing was, because Prophesie was ceased. For the Oracle by Urim, as I once shewed you, was given by the Priest being inspired and prophesying.

Now after all the long ceasing of Phrophesying in the Nation, and of Prophesying among the Priest-hood, for a Caiaphas to stand up a Prophesier, seems something strange; and what shall we say to it? The Rhemists will resolve you the scruple with a wet finger, if you will but believe them. Will you give me leave to give you their Gloss upon the place? Marvel not, say they, that Christ preserveth his truth in the Church, as well by the unworthy as the worthy Prelates thereof: the gift of the Holy Ghost following their order and office, as we see here in Caiaphas, and not their merits and person. And they conclude, How may we then be assured that Christ will not leave Peters seat, though the persons that ••ecu∣py the same were as ill, as the blasphemous and malicious mouths of Hereticks do affirm. The assertion false, and the inference ridiculous. The assertion, that Caiaphas prophesied by virtue of the order of his Priesthood, being most false. For none of that order had prophesied of four hundred years before. And the Inference ridiculous. And it shews they are hard set, when they must make Caiaphas a copy, after whom to write the Infal∣libility of their Papal chair. But they gazed so much upon the chair, when they wrote this Note, that they clean looked off the Book, and Text they had before them. For had they looked well upon that, that would have given them a more proper reason of his prophesying, and indeed the proper reason of it: namely, not so much, because he was High Priest, as because he was High Priest that year. This he spake not of himself, but being High Priest that year.

High Priest that year? Why? He had been High Priest several years before. So Luke tells us Chap. III. that he was High Priest, when Christ was baptized, three years and an half ago: and Josephus tells us as much and more, and of his being High Priest after this year also. And therefore why that circumstance added, He was High Priest that year? To speak the proper reason of his prophesying.

First, I might say, That was the year, nay even the hour, of the last gasp of the High Priesthood. It prophesied, and instantly breathed out its last.

There is much dispute upon those words of Paul, Act. XXIII. 5. which our English ren∣ders, I wist not Brethren, that he was the High Priest. If I should render it, I knew not that there is an High Priest; I am sure it hath warrant enough of the Original Greek; and warrant enough of the truth of the thing it self. Did not the High Priesthood dye and cease, and was no more, when the great High Priest of Souls died, and by death

made expiation for his people? If you will allow the other Priesthood, and the employ∣ment of it to live still after the death of Christ, and his sacrifice offered by the eternal Spirit, till the fall of Jerusalem, and dissolution of the Temple: yet can you find nothing, that the High Priest had then to do, that it should survive any longer, after Christ was sacrificed.

The other Priesthood had something to do, besides what was most plainly typical in it, and referred to the death of Christ; as sacrificing, and sprinkling of blood did. For they had to offer the first fruits of the people for their Thankfulness, to purifie women after child-birth, to present the first born to the Lord, &c. But the distinctive work of the High Priest, in diversity from the other Priesthood, was on the day of Expiation to go within the Vail, into the most holy place with blood, and make an Attonement. Which when Christ had done through the Vail of his flesh, through his own blood, as the Apostle tells us, Heb. X. 20. what had the High Priesthood to do any more?

To this peculiarly related that which occurred at the death of the great High Priest, Matth. XXVII. 15. The vail of the Temple was rent in twain from the top to the bottom. Which when you come narrowly to examine, you will find to be the vail, that hung between the holy, and most holy place. Which the Jews in their writings call by a Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the vail, that the High Priest turned aside, as we do hangings at a door to go into the room. And he went into the most holy place only once a year. But now it is rent in pieces: no such distinction or separation thence∣forward to be had; and no such work of the High Priest to be done any more.

So that if we take these words of Paul to the sense I mentioned, viz. I knew not, Brethren, that there is now any High Priest, or any High Priesthood at all; that Function is long ago laid in the dust: it was spoken like a Paul, boldly, and as one that very well un∣derstood, and could well distinguish twixt substance and shadow; and how long those Ordinances of that Oeconomy were to last, and when to decay.

And if accordingly, we take that circumstance in the Text, He prophesied, as being High Priest that year, in the sense I mentioned, namely that last year of the being and life of the High Priesthood, it gives a story not much unlike that of the son of King Cr••sus. Who, when he had been dumb from the birth, and never spake word, at last seeing in a battel an enemy ready to run his Father through, he forced his Tongue so, as that he broke the string of silence, and cryed out, O man, do not kill Croesus. So the High Priesthood having been dumb from Prophesying for above four hundred years to∣gether, and never spoken one Prophetick word; when now the King is ready to be slain, its Tongue is loosed in Caiaphas, and prophesieth of the Redemption of all the Israel of God, and presently expireth. But

Secondly, That year was the great year of pouring down the Spirit of Prophesie and Revelation, as in Act. II. the great year of sealing Vision and Prophesie, as in Dan. IX. And then it is the less wonder, if this dog get some crumbs, that fell from that plentiful table of the children; and some droppings from that abundant dew, that fell upon the Fleece of Gedeon. Something like the case of Eldad and Medad, (but they were better men) Numb. XI. 26. that in that great pouring out of the Spirit there, had their share, though they were not in the company of those, that were assembled at the door of the Tabernacle of the Congregation.

And thus was the case with Caiaphas, as it was with Balaam, that wretch, inspired till then by the Devil, but then by God. Who went purposely to curse Israel, but God so overpowered and turned the stream, that he could not but bless them. So this wretch inspired with malice from the Devil to plot and compass the death of Christ, is now also inspired by the Spirit of Prophesie, to foretel his death, and to proclaim it Redemption to his people. A very strange passage, that while he was sinning against the Holy Ghost, he prophesied by the Holy Ghost; and that in those very words that he spake against Christ, to destroy him, he should prophesie of Christs death and Redemption, to mag∣nifie it.

So can the Spirit of God overpower the Hearts and Tongues and actions of Men, to serve the design of his own glory.

And this is that that I shall speak to.

I might observe obiter, how great diversity there is twixt the Spirit of Prophesie and Revelation, and the Spirit of grace and holiness. The same Spirit indeed is the Author of both; but there is so much diversity in the thing wrought, that a Balaam, a Caiaphas have the Spirit of Prophesie, who are as far from having the Spirit of Sanctification, as the East is from the West, Hell from Heaven. A mistake hath taken the Spirits of too many, to account this good Language and Divinity, I am a believer, converted, sancti∣fied,

therefore I have the Spirit of Revelation; and I can preach and expound Scripture by that Spirit: little considering the vast diversity of the gift of Prophesie, 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 ••••e Heart, as most material in this subject: and which understood, the Spirits overpowering of the Tongue and Action will be under∣stood with little ado. I shall couch what I have to speak under these following Ob∣rvations.

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  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 stri∣ving 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 knockings 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 Con∣science, 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 pro∣phane 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 Con∣sciences 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.

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• 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 Am∣bassadors 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 to∣gether, as a hen g••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 Command∣ments 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: but he tries, whether the door will be opened to give him entertainment.

And in this regard, it is no wonder, if men be said to resist, and quench the Spirit; be∣cause he comes only to try, whether they will imbrace or resist, quench, or cherish. This work of his differs from the effectual working of grace, when he comes resolvedly to overcome and overpower.