the first Chap. 1. 17. That in the Gospel is revealed the Righteousness of God justifying as in the Law was revealed his righteousness or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousness of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulness of the Heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little less sinfulness of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3. 30. that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by believing he found all In Chap. 5. he proves the imputation of Christs righteousness for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another therefore he proves it by the like mens being condemned for and by the unrighteousness of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sin entred into the World c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow it as you may observe it doth in ver 15. 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entred into the World c. there imputation so here The second is ver 18. in the Original verbatim thus As by the transgression of one upon all men to condemnation so by the righteousness of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortness of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousness of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Original sin and the descent of it for all the death and righteousness of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sin was in the World but sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses By what Law was sin sin and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap 6 7 8. he speaks of the state of persons justified which though they be not without sin yet their state compared with Adams even whilst he was sinless it is far better then his He invested in a created finite changeable humane righteousness they in the righteousness of God uncreate infinite unchangeable He having the principles of his holiness and righteousness in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his natural purity they having both See Chap. 8. 1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation or Every Creature by which title they also are called Mark 16. 15. Colos. 1. 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulness of Christs mystical Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the jews he begins at the bottom at the great doctrine of Predestination which he handles from ver 29. of Chap. 8. to Chap. 9. 24. and then he falls upon the other That Israel stumbled at Messias and fell seeking indeed after righteousness but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the World was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulness of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet some time to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World Chap. 1. ver 8. it is very questionable whether he
by such like passages as these All the commandments of the Law be they preceptive or prohibitive if a man transgress against any of them either erring or presuming when he repents and turns from his sin he is bound to make confession Whosoever brings a sin or trespass offering for his error or presumption his sin is not expiated by his offering until he make a verbal confession And whosoever is guilty of death or of whipping by the Sanhedrin his sin is not expiated by his whipping or his death unless he repent and make a confession And because the Scapegoat is an atonement for all Israel the High Priest maketh a confession for all Israel over him The Scapegoat expiateth for all transgressions mentioned in the Law be they great or little Maym. in Teshubah per. 1. This their wild doctrine about repentance and pardon being considered in which they place so much of the one and the other in such things as that the true affectedness of the heart for sin or in seeking of pardon is but little spoken of or regarded we may well observe how singularly pertinent to the holding out of the true doctrine of repentance this word is which is used by the Holy Ghost which calleth for change of mind in the penitent and an alteration of the inward temper as wherein consisteth the proper nature and vertue of repentance and not in any outward actions or applications if the mind be not thus changed And thus as our Saviour urging the duty of repentance upon them from this reason because the Kingdom of Heaven is at hand argueth to them from one of their own confest opinions so in this original word by which repentance is called for another opinion of theirs seemeth also to be looked upon but with gainsaying and confutation because they placed so much of repentance if not all repentance in outward things And so when the Ministery of the Gospel calleth for Repentance and in such a word as betokeneth a change and alteration of the mind it doth at once confute the double error that was amongst them which was either about not needing of repentance but insisting upon legal righteousness or if they were to repent it was to be chiefly performed by confession or offerings or some outward action III. Thirdly It is observable in this preaching of Christ that to his admonition to repent he also adjoyneth the other To believe the Gospel which John the Baptist that we read of had not done Matth. 3. 2. And yet John preached the Gospel too for his Ministery is called the beginning of it Mark 1. 1 2. and he preached that they should believe Joh. 1. 7. But his doctrine did mainly aim at the declaring of him that was to preach the Gospel that when he came to preach it he might the more readily be believed Joh. 1. 31. Act. 19. 4. Johns chiefest and most intended task and purpose was to point out Christ and to bring the people to be acquainted with his person and to take notice of him as the Messias the great Prophet to whom it was reserved to publish the great things of the Gospel that when he came openly to preach it as now he doth he might be the better intertained and hearkned after And thus John makes ready a people prepared for the Lord Luke 1. 17. And now that this great Preacher for whom attention and regard was prepared by all the bent of Johns Ministery is come to preach and publish the Gospel in its full clearness and manifestation He calleth for repentance and belief of it as Act. 20. 21. Repentance towards God and Faith in our Lord Jesus Christ. Faith or believing in order of the work of grace is before repentance that being the first and mother grace of all others yet is it here and in other places named the latter 1. Because though faith be first wrought yet repentance is first seen and evidenced both to the heart of him that hath it and to the eyes of others 2. Because a poor broken and penitent heart is the most proper receptacle of the Gospel Esay 61. 1. Matth. 11. 5. Now by the Gospel is not only here meant the good and glad tidings of Salvation as the word signifies in the original and as it is taken in other places but it is also held out here by our Saviour with a singular emphasis and circumstance namely as the new Law and Covenant which God had promised to give unto his people and which they expected from the Messias The Gospel as it signifies the good tidings of Salvation and Salvation by Christ was very abundantly held out in the Law and the Prophets and if Christ proposed the word here but in that sense he proposed his Ministery but like unto theirs But as in the Synagogue of Nazareth he had begun to assert himself the highly anointed one of the Lord for the singular work of publishing the new Law Luk. 4. 18. so now and forward he doth openly proclaim himself to be he whom the Lord had appointed and anointed for that end and that his Ministry and doctrine was that Gospel or glad tidings which God had promised to send by the Messias And in this sense it is that he calls upon them to believe the Gospel not only in regard of the tenour but also in regard of the dispenser and dispensation of it he the great Prophet and that according to the promises of God and the expectation of the Nation The Lord had foretold them copiously by the Prophets that Messias should be the great Teacher and Lawgiver in the last days and this had put them in expectation of a new Law and doctrine when he should come Esay 2. 1 2 3. In the last days the mountain of the Lords house shall be established on the top of the mountains c. And many people shall say Come and let us go up c. And he will teach us of his ways and we will walk in his paths c. This Teacher saith David Kimchi is the Messias And wheresoever it is said in the last days it meaneth the days of Messias And so in Esa. 11. 4. With righteousness shall be judge the poor and reprove with equity This the Chaldee Paraphrast expresly and nominatim understandeth of Messias And so he doth that in Esa. 42. 1. c. And so in Esa. 52. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings or that preacheth the Gospel which though the Apostle in Rom. 10. 15. apply generally to the Ministry of the Gospel yet doth the Context in the Prophet shew that it is primarily and especially to be understood of Christ whom the Chaldee Paraphrast nameth Syllabically at vers 13. Such another Prophesie of Christ being the great Teacher when he should come is that which is so much retched and abused towards the countenancing of Enthusiasm Esa. 54. 13. And all thy children shall be taught of God where
Whosoever putteth away his wife let him give her a bill of Divorsement NOtice is to be taken how our Saviour passeth into these words namely by using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said This particle hath this Emphasis in this place that it whispers a silent objection which is answered in the following verse Christ had said Whosoever looks upon a woman to lust after her hath committed adultery already But the Jewish Lawyers said If any one sees a woman which he is delighted withal above his wife let him dismiss his wife and marry her Among the Chapters of Talmudical Doctrine we meet with none concerning which it is treated more largely and more to a punctilio than of Divorces and yet there the chief care is not so much of a just cause of it as of the manner and form of doing it To him that turns over the Book Gittim as also indeed the whole Seder Nashim that part of the Talmud that treats of women the diligence of the Masters about this matter will appear such that they seem to have dwelt not without some complacency upon this article above all others God indeed granted to that Nation a Law concerning Divorces Deut. XXIV 1. permitted only for the hardness of their hearts Mat. XIX 8. In which permission nevertheless they boast as though it were indulged them by more priviledg When God had established that fatal Law of punishing Adultery by death Deut. XXII for the terror of the people and for their avoiding of that sin the same merciful God foreseeing also how hard occasion being taken from this Law the issue of this might be to the women by reason of the roughness of the men lusting perhaps after other women and loathing their own wives he more graciously provided against such kind of wife-killing by a Law mitigating the former and allowed the putting away a wife in the same case concerning which that fatal Law was given namely in the case of Adultery So that that Law of Divorce in the exhibition of it implied their hearts to be hard and in the use of it they shewed them to be carnal And yet hear them thus boasting of that Law k k k k k k Hieros in Kiddushin fol. 158. 3. The Lord of Israel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hateth putting away Mal. II. 16. Through the whole Chapter saith R. Chananiah in the name of R. Phinâ—has he is called the Lord of Hosts but here of Israel that it might appear that God subscribed not his name to Divorces but only among the Israelites As if he should say To the Israelites I have granted the putting away of wives to the Gentiles I have not granted it R. Chaijah Rabbah saith Divorces are not granted to the Nations of the World Some of them interpreted this Law of Moses as by right they ought to interpret it of the case of Adultery only l l l l l l Gittin cap. 9. hal ult The School of Shammai said a wife is not to be divorced unless for filthiness that is Adultery only because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath found filthy nakedness in her that is Adultery m m m m m m Gemara â—b Rabh Papa said If he find not adultery in her what then Rabba answered When the merciful God revealed concerning him that corrupted a maid that it was not lawful for him to put her away in his whole life Deut. XXII 29. you are thence taught concerning the matter propounded that it is not lawful to put her away if he shall not find filthiness in his wiâ—e With the like honesty have some commented upon those words cited out of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hateth putting away n n n n n n Ibid. R. Jochanan saith The putting away of a wife is odious Which others also have granted indeed of the first wife but not of those that a man took to himself over and above For this is approved among them for a Canon o o o o o o Maimon in Gerushin cap. 10. Let no man put away his first wife unless for adultery And p p p p p p Gittin in the place above R. Eliezer saith for the divorcing of the first wife even the Altar it self sheds tears Which Gloss they fetch from thence where it is said Let no man deal treacherously towards the wife of his youth Mal. II. 15. The Jews used Polygamy and the divorcing of their wives with one and the same license and this that they might have change and all for the sake of lust q q q q q q Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 10 14. It is lawful say they to have many wives together even as many as you will but our wise men have decreed that no man have above four wives But they restrained this not so much out of some principles of chastity as that least a man being burdened with many wives might not be able to afford them food and clothing and due benevolence for thus they comment concerning this bridle of Polygamy For what causes they put away their wives there is no need to enquire for this they did for any cause of their own free will I. It is commanded to divorce a wise that is not of good behaviour and who is not modest as becomes a daughter of Israel So they speak in Maimonides and Gittin in the place above specified Where this also is added in the Gemarists R. Meir saith As men have their pleasures concerning their meat and their drink so also concerning their wives This man takes out a fly found in his cup and yet will not drink after such a manner did Papus ben Judah carry himself who as often as he went forth bolted the doers and shut in his wife Another takes out a fly found in his cup and drinks up his cup that he doth who sees his wife talking freely with her neighbours and kinsfolks and yet allows of it And there is another who if he find a fly in his basket eats it and this is the part of an evil man who sees his wife going out without a vail upon her head and with a bare neck and sees her washing in the baths where men are wont to wash and yet cares not for it whereas he is bound by the Law to put her away II. r r r r r r Maimonides in the place above If any man hate his wife let him put her away excepting only that wife that he first married In like manner R. Judah thus interprets that of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hate her let him put her away Which sense some Versions dangerously enough have followed R. Solomon expresses the sense of that place thus It is commanded to put away ones wife if she obtain not favour in the eyes of her
sin unto death viz. that brought to an immediate liableness to cutting off by divine vengeance Now this was a sin of presumption and despising the Word of God as Moses explains what that presumptuous sinning is in a high degree which as the Apostle tells in the same Chapter that it was a treading under foot the Son of God c. Therefore it is no wonder if with Paul there be no Sacrifice for it and with this Apostle no praying for it But why does not this our Apostle speak out and say I say he should not pray for it but says only I do not say that he should Let me lay to this expression that passage of our Saviour Matth. XVIII 17. If he neglect to hear the Church let him be to thee as a Heathen or a Publican By which our Saviour doth not excommunicate such a one out of the Church for he saith not let him be to the Church but thee as a Heathen But he dischargeth and acquitteth the party injured from those duties and offices which he ought otherwise to him as a brother Our Apostles expression is much like to the same tenor He takes care of the Consciences of the people of God as well as he sheweth the two conditions of the sinner he speaketh of There were some that might be in a strait what to do in this case They were commanded by their Lord and Master to pray for their enemies these enemies of theirs were become so like their Father the Devil that it might pose their Consciences whetheâ— they should pray for them or no. Therefore this divine Apostle useth a happy temper that he will lay no charge on them that are so pinched to pray for them nor indeed forbid those to pray for them that are more inlarged for undoubtedly the indifferent expression of the Apostle as I may call it seems plainly to carry with it such a consideration Ye see here in the Text a deadly wounded wretch like Amasa II Sam. XX. wallowing in his own blood if you call in Moses and Paul to give their Coroners verdict concerning the manner and cause of his death from those Texts of theirs that we have cited they will tell you that he is felo de se that he destroied himself and they will tell you that it was by wilful sinning after the knowledge of the truth wilful sinning against the Word of God That sin is the more desperately deadly by how much it is the more desperately wilful Hos. V. 11. Ephraim is oppressed and broken in judgment because he willingly walked after the Commandment One would think it should be because he did not willingly walk after the Commandment but by Commandment is meant the idolatrous Commandment of Jeroboam the Statutes of Omri and Ephraim was broken in pieces because he walked after them and broke the more because he walked after them willingly If the motions of sin which are by the Law do work in them to bring forth fruit unto death as the Apostle says Rom. VII 5. much more the motions of sin which are clean against the Law I must confess I do not understand the irritating or provoking power of the Law which some collect from this place for to me it is without doubt that the meaning of the Apostle is The motions of sin that were by the Law mistaken not efficiently for such was the Judgment of the Jews concerning the Law viz. That it did restrain only the outward action but regarded not the internal motion and so the Apostle seems to give some hint of his own mistake a while of the Law about the point of lust Now if the fruit of those motions of sin which are by the mistake of the Law be so deadly how must the actings of sin which are against the known Law wilfully committed be much more deadly Among the grains shall I call them or the talent weights that are cast into the scales to make sin weigh exceeding sinful this adds not the least aggravation if it do not indeed the greatest that it was done knowingly and wilfully And therefore in that cousen german sin to this we are speaking of for to me they are clearly distinct the sin against the Holy Ghost the grievousness of it in comparison of sinning against the Son lies not in regard of the persons sinned against as if the Holy Ghost were a nobler person than the Son but in regard of the manner of sinning the Son they knew not in so much humility and so blasphemed him out of ignorance but they saw the apparent evidence of the Holy Ghost in the miracles they saw and yet blasphemed him wilfully This dies the sins of wicked men of so deep a dye above the sins of the Saints of God because those sin with whole propensity of mind these of infirmity and against their wills And I cannot but remember the determination of St. Austin in a point of this nature About chaste Christian matrons and virgins that were ravished by the enemy when he broke into the City he determines well that they were not defiled though they were defiled their minds pure though the body polluted and he concludes Duo fuerunt ast unus adulterium commisit there were two in the action but one of them in the adultery And that here one sinned wilfully the other had no mind to the sin at all This then if there were nothing else doth sufficiently aggravate the grievousness of wilful sinning that it carries the very image and superscription of the sin of the Devil it is as it were flesh and bone of his bone and sin of his sin very Devil of very Devil Does any ask me what was that sin of the Devil It has been conceived by many that it was such a Pride as made him aspire to be equal with God or above him to set his Throne even with God or to unthrone him and to this purpose have those words been applied Esa. XIV 12 13. How art thou fallen from Heaven O Lucifer son of the morning c. For thou hast said in thine heart I will ascend into Heaven I will exalt my throne above the stars of God c. I will be like the most High Which words indeed mean only the arrogance and haughtiness of the proud King of Babylon Does any one then ask me what was the sin of the Devil I should answer desperate malicing the honour and happiness of man in which God had placed him and desperate despising and scorning of that charge and command that God had laid upon Angels concerning man that they should attend him and keep him in all his ways And both these desperately wilful for he could sin at no lower rate for he could not sin of ignorance being an Angel and an Angel could have no tempter to sin but himself I shall not go about to define or circumscribe exactly the bounds wherin to conclude wilful sinning I shall not confine this evil spirit with any circle
when Nathan tells him the Lord hath done away thy sin but the punishment followed viz. the Sword which was not to depart from his house And the reason of his punishment was because he had given occasion to the enemy to blaspheme therefore God to vindicate his own honour and the honour of Religion punished him that men might see that God was righteous and hated iniquity wheresoever he saw it Secondly Let us remember here that strange passage Amos III. 2. You have I known of all the families of the Earth therefore I will punish you for all your iniquities You have I known owned chosen of all the families of the Earth What then One would think he should infer Therefore I will not punish you but he says the contrary Therefor I will The children of God are punished many and many a time as to temporal punishments when wicked and ungodly men scape This poor holy man falls under so sad a fate while Jeroboam the wickedest wretch upon Earth that made all Israel to sin eats and drinks and sleeps and no hurt comes to him Some will think that speaks strangely others will think it speaks as they would have it in Hos. IV. 14. I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery This is as they would have it for then they may whore and drab and adulterate and fear no colours But that is a sad Diapason Jer. V. ult What will you do in the end thereof And that 2 Pet. II. 9. God knoweth how to reserve the unjust to the day of judgment to be punished That of the Apostle may state the case on both hands 1 Cor. XI 32. When we are judged we are chastned of the Lord that we may not be condemned with the World When wicked men are not judged it is a sore sign that they are to be condemned with the World When God neither judgeth them nor they judge themselves there will be a judgment to come will pay for all For a man to go on uncontrouled in his sinning is the very preface of destruction and especially if his own conscience do not now and then controul him for that is sometime the whip wherewith God doth chasten God saith of some persons I will not punish I will not chasten him when he sins against me but Let Ephraim alone he is joyned to Idols so let him be Let the Scribes and Pharisees alone they are blind leaders of the blind and let them be so still Wouldst thou change thy afflicted state with one of these Wouldst thou part with thy smarting conscience for such â—eared stupid past feeling souls and such as God will have nothing to do withal God hath thee in hand and is chastening thee for thy good these he hath utterly cast off all care of and will have nothing to do with But what kind of chastening was this to this poor man that it cost him his life and cut him off whereas God useth to do good to his people by his chastisements Heb. XII 11. No chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruits of righteousness to them that be exercised thereby But what fruit was there with this man when the very chastening was his death A Jew will tell you that his death did expiate for his sin and was a means to attone for it and a Papist will almost be of the same opinion But Gods intention in the dispencing of this providence looked another way viz. to vindicate his own honour and to shew to the World how tender he is of his own commands And that is the third thing we may read in this great and dreadful severity viz. Thirdly That God will not abide to have his Commands dallied and trifled withal that we are not to account that common which he hath sanctified He is a jealous God that will not hold him guiltless that breaks his Commandments Hos. VIII 12. I have written unto them the great things of my Law The things of his Law and commands are great things and what one of them is little or so to be dealt withal Though they are one less than another if compared among themselves yet none of them are to be reputed little by us One is less than another in regard of their matter yet all alike of reverence and dread to us in regard of their Author A small business you would think for this man being hungry and weary to eat and refresh himself in Bethel and that being invited by another Prophet and told too by him that an Angel had commanded him to invite him But because he had a command from God to the contrary you see how dear it cost him A small thing you would think for Saul to save Agag alive and to bring away some of the Amalekites cattel especially when it was to sacrifice to God yet how severely doth he smart for it because in it he transgressed Gods command to the contrary How might the poor man have pleaded as he went to be stoned for gathering sticks on the Sabbath day Alas this was not so great a crime to gather a few sticks especially when I wanted them for the necessity and benefit of my family But friend there is an express command and Word of God against it the Word of the Lord is sharper than a two edged sword That title of the Law is regardable and dreadful in Deut. XXXIII 2. From his right hand went a firy Law for them Or as it is in the Original the fire of a Law for them A Law not only given in fire as it was in Mount Sinai but a Law that it self is Fire to consume and destroy those that transgress it As our God is a consuming fire so his Law and Commandment is a consuming fire Hos. VI. 5. I have hewen them by the Prophets I have slain them by the words of my mouth His word is a weapon of slaughter to them that disobey and rebel against it And whereas it is said Man shall live by the Word of God if he obey it he shall die by the Word of God if he transgress it The Commandments of God are edged tools if slightly meddled withal they cut to the quick and prove as that stone if they fall upon one they will grind him to powder Not one command but the transgression binds over to eternal condemnation and therefore it speaks less to say it binds over to temporal punishment Fourthly and lastly This mans repentance so little a time before his death as we spake of before and obtaining pardon some may chance take hold of and use it as an argument for puting off repentance till his death bed and latter end For may his carnal heart thus argue if this Prophet repented of his transgression but an hour or two before his death and obtained pardon I hope I may do so too and obtain pardon as well as he
Balaam loved the wages the wages of unrighteousness yet he could wish to dye the death of the righteous Numb XXIII 10. Even Conscience beareth witness to this truth that dying in any sin is damnable But how is it possible but some sin will stick to the best of men I answer II. True that there is no man living without sin but we are to distinguish upon two things First Twixt sin and guilt If we consider presly it is not the sin that immediately damns but the guilt of the sin A thief hanged the sin of robbing is past and gone but the guilt of it brings him to the gallows so sin as to the act is over and gone but the guilt sticks Now there is some sin which binds not a man over to guilt to condemn him Psal. XXXII 2. Blessed is the man to whom the Lord imputeth not sin There is sin but the guilt of it is not charged on men But what sin is that I might answer All sins already pardoned have they been never so great Rom. VIII 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth But we speak of sins that stick at the instant of death Therefore Secondly We distinguish upon the sticking of sin to the flesh and to the heart A Saint hath sin sticking to the flesh not to the heart Rom. VII ult With the mind I serve the Law of God but with the flesh the Law of sin As if we get the disease from the heart it is not so deadly so Saints having got sin from their hearts it is not damning to them They hate it but it cleaves to their flesh So that the guilt of such sins is pardoned all along because the Saint all along strives and prays against them It is not I but sin in me Not my heart or consent but sin in my flesh that will neither be got out nor quiet In a word a dying sin cannot kill a dying man Sin is mortified all along and if in death it stirs yet it is dying and hath not power to kill And this have I spoken to remove that error about this Article of the Creed that Christ descended to Hell to fetch Souls to Heaven that yet wanted something to bring them thither II. A second opinion and interpretation is that he descended locally to triumph over II. the Devils and the damned An Interpretation that seems to carry more sense and innocence and yet is far from the meaning of the Article To take it into examination First To consider something concerning Christs Soul when separate from his body I. It is undoubted that it went to Heaven assoon as departed and it is very unwarrantable to look for it in Hell unless we have good evidence of the Scripture at least of reason for it His words on the Cross to the good thief were To day shalt thou be with me in Paradice Luke XXIII 43. and his last words to God were Father into thy hands I commend my Spirit vers 46. Now who can doubt but he was instantly in Heaven and his Soul with God And when and indeed why should it go to Hell Christ was dead but thirty six hours and his Soul to be on the Cross in Heaven and Hell in that time is a flitting up and down that unless the Spirit of Christ himself in Scripture tell us so how can we believe it That it flitted from the Cross to Heaven Scripture is plain but that it flitted from Heaven to Hell we are yet to seek Ye shall seek me and not find me Truly according to this opinion we know not where to seek him nor to find him in that time If you will take the propriety of his own words Luke XXIII 46. Father into thy hands I commend my Spirit And John XVII 11 13. I am no more in the World but these are in the World and I come to thee And now I come to thee you may certainly conclude that his Soul was with God while it was separate but that it was in Hell any moment of that time there is not one tittle of Scripture to give any evidence but Act. II. 27. Thou wilt not leave my Soul in Hell and this Article of which we shall shew a far other sense II. Was it possible that Christs Soul should go from Heaven to Hell The Souls of the glorified Saints cannot and I question whether Christs could or not See Luke XVI 26. Between us and you there is a great gulph fixed so that they which would pass from us to you cannot Whence I observe two things 1. What is meant by a great Gulph an unsuperable unpassableness from one to another But especially 2. They that would pass from hence to you Are there any in Heaven that ever would go to Hell The Devils indeed chose it but I question whether they understood what Hell meant so well as they do now But never blessed Soul did nor could do it They are too much delighted with the happy enjoyment of God to make such a choise But Christ by that expression in the Parable does the more shew how it is impossible for a Soul once in Heaven to go thence to Hell that if it could be supposed they would do it it cannot be done And could Christs Soul do it any more Could Christs Soul have any delight to leave the joys of Heaven to go to Hell III. There is no reason no Scripture to tell us that Christs Soul had any thing to do as to the work of Redemption or Mediatorship when separate from the body What will you make of this Triumphing Was it any part of his Redeeming or Mediatorship If it were not what was it If it were why not acted per totum Christum by whole Christ Christ performed the whole Law as Totus Christus whole Christ viz. As to his humane nature in Soul and Body He was upon the Cross as Totus Christus Whole Christ he rose ascended sits in Heaven as Totus Christus Whole Christ Body and Soul And we are bound to believe in toto Christo In whole Christ as Redeemer and Mediator as God so perfectly Man of Body and Soul consisting And it were but an improper piece of Faith to believe so great a thing as his work in Hell is made to be to be done by a part of Christ for his Soul was but one part of him But Secondly Let us speak a little to this Triumphing I. The opinion is taken up I suppose in allusion to the custom of the Romans They conquered and then led their prisoners in Triumph the Conqueror in his triumphal Chariot the Captives in chains after it Cleopatra would kill her self rather than be thus led in triumph Now what was this but a pompous proud and vain shew And what will they make of this Triumph of Christ Nothing but a shew For what did he in this Triumph Who can imagine what but shew himself there Did he
〈◊〉 of two repugnant significations because the Arabick sometimes translating it according to some of their Lexicographers is of that kind I know that the English to lett signifying to permit comes from the Dutch word Belaten not from letten but the word lett in English signifying to hinder is written with the same letters and answers to the Dutch letten in one sense whence one might infer that letten in the Dutch should have the same significations But I fear I shall almost tyre my Reader before I come to that I principally designed which was the benefit and advantages of Talmudical and Rabbinical Learning the chief talent of this learned and laborious Author This kind of study hath now flourished in these Western parts about the space of one Century and somewhat more But at present begins as it seems to be neglected and laid aside partly because it is thought that the best of it is already extracted and prepared to our hands by the hard and assiduous labours of many both Learned and Judicious Men in which may be much mistake partly because it requires much time and pains not attended with such secular Advantages as other Studies more easie and delightful Since its restauration it hath had somewhat the fortune of Chymistry and hath been by degrees inspected improved and used not only by men of whimsey memory or vanity but by the more Wise Judicious and Philosophical Many of both sorts have given us a large account and examples of the great usefulness of it perhaps besides some more instances of what they have observed I may suggest or more insist on one or two which they have not taken so much notice of First then The very knowledge of the opinions and customs of so considerable a part of mankind as the Jews now are and especially have been heretofore is valuable both for pleasure and use It is a very good piece of History and that of the best kind viz. of Humane Nature and that part of it which is the most different from us and commonly the least known to us And indeed the principal advantage which is to be made by the wiser sort of men of most writings is rather to see what men think and are than to be informed in the Natures or Truth of things they write of To observe what thoughts and passions have run through mens minds what opinions and manners they are of Particularly it is of good importance here to take notice of the strange ignorance the putid fables the impertinent trifling the ridiculous discourses and disputes the odd conceits the fantastical observations and explications the childish reasonings the groundless arrogance and self-conceit the superstitious temper of this people universally except Maimonides and one or two Modern more Philosophically given who yet had enough of it too The very Spirit of Hypocrisie Weakness Pride and Superstition which our Saviour and the Prophets those illustrious Preachers of inward and real Righteousness of a solid and intelligent Piety and Virtue reproved and inveighed against in their times runs still generally through their writings It appears yet by them how blindly or hypocritically they prize the smaller matters of their Religion and their own additional circumstances beyond the weightiâ—r and more important They make a great noise of their being Gods peculiar people in special Covenant with him of the Divinity of their Religion and the jus Divinum of all their little institutions and non-sensical mysteries especially of their Cabbala either from the groundless and whimsical interpretation of some command of their Law or from uncertain or false tradition when in the mean time they little mind the great end and design of what is true and useful in them They will dispense with Charity and Humanity it self to observe their own decisions while they think it lawful to compass the Death of an Israelite who wears Linsey-woolsey and unlawful to take up a Heathen out of the Sea ready to perish They talk as if God were so enamoured of their Ancestors and doted on their posterity that he made the World only for their sake and thought himself still so obliged to them for their honour they do to him by preferring and chusing him and his Laws and Religion before others that he must needs be their Protector and Saviour nor ever suffer one of those his dear people to perish or scarce come to any harm This is a disease in all Religions and but too ready to creep into the best of Religions Christianity it self Which hath so expresly discover'd and severely condemned it in the foolish Hypocrites of the Mosaical Religion to which it succeeds We may further also observe how much the Jews and other Oriental people are given to strange uncouth and strong imaginations especially about intellectual things like the Pythagorean's and Platonists who had their Learning and Notions from the East and the South which as it hath its use for invention and discovery sometimes of more than what ever enters into the thoughts of the dull generality of mankind so it is a great disadvantage of nature too stuffing the mind with a great many impertinencies follies and falshoods and that believed with great pertinacity unless it be managed by the supreme faculties of understanding reason and judgment After all this a man may meet with some opinions among them either by chance or Tradition and many Institutions Rites and Laws with the explication and application of them which may be good hints to Wiser Men. Though I have been generally inclinable to believe that the most of the considerable Doctrines among them about intellectual matters in Divinity and Philosophy As concerning the Nature and Attributes of God some things of the Messia the nature and orders of Angels of the Holy Spirit and Divine presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Resurrection of the dead the Immortality of Souls and their states after death of the first and second death of a kind of Purgatory of the day of judgment of original sin c. of some of which there is some account in the Theol. Jud. of Du Voisin I say I have been always prone to think that the Jews especially the Modern such as Ramban Rasi Saadia Kimchi Abarbanel c. have received them though insensibly and not known to themselves and with some mixture and interpolation of their own from Heathen and Christian Philosophers Fathers Schoolmen who first taught them and set them about in the World I have said the most not all and this I think I could make probable in many particulars if this were a place for it But this is enough for the first Advantage A second use of the Talmudical and Rabbinical Authors may be the confirmation of the History of our Saviour Jesus the true Messias That there were such persons as Jesus and his Disciples who lived in such a Country and in such an Age that he performed such actions and delivered such
them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and
horns as the Dragon whose deputed she is is pictured Chap. 12. 3. the horns crowned with power and the heads with blasphemies One of his heads had been wounded to death but his deadly wound was healed This seemeth to mean her Monarchical or Kingly power which was extinguisht with the Tarquins but revived in the Caesars and hereby is given intimation from whence to account the beginning of this fifth Monarchy namely from Romes beginning again to be Monarchical and we may well take a hint of this from Luke 2. where at the birth of Christ all the world is taxed by Caesar Augustus Not that Monarchical Government is therefore the worse because thus abused by Rome Heathen no more then Religion is the worse for being abused by Rome Papal Another Beast ariseth like this for power and cruelty but far beyond him in cousenage and delusion Rome Heathen dealt always openly and in down right terms of bloodiness professedly setting it self to destroy Religion But Rome Papal is a mystery of iniquity it goes to work by deceiving and carrying fair pretences therefore it is said that it spake as a Dragon but had horns like a Lamb. It revives the Tyranny of Rome Heathen and Imperial and none must thrive before it that will not bear its badge either some mark or its name or the number of its name which number was the number of a man and his number is six hundred and sixty six In Hebrew numerals Sethur the name of a man in Numb 13. 13. comes just to this number and which being interpreted signifies Hidden or Mystery the very inscription of Rome it self Chap. 17. 5. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fits it which is the old name of the Roman And in Gencalogical Arithmetick the number of Adonikams family suits with it Ezra 5. 13. which mans name signifies A Lord rising up REVEL CHAP. XIV THE warring 'twixt Michael and his Angels and the Dragon and his Angels and the Dragons making war with seed of the Woman Chap. 12. receiveth illustration in the thirteenth Chapter and in the beginning of this For in Chap. 13. he resigns his Power and Throne to the Beast Rome and makes him chief leader in his Wars and his Angels are men that receive his mark Here the Lamb upon mount Zion is Michael and his Angels and followers are marked with his Fathers Name in their foreheads as Chap. 7. And now as in the eighth ninth tenth and eleventh Chapters the relation is concerning those things that should be against the Church from henceforth the Prophesie is more especially of things that make for the Church and against her enemies As 1. The preaching of the Gospel to the Gentiles ver 6 7. 2. The proclaiming of the ruin of the mystical Babylon proclaimed even from its first rising up a persecutor as Isaiah did Prophesie against the Eastern even before its tyrannical being 3. The Ministry of the Word giving caution against joyning with the Beast and his Image and the danger and damnation that should follow upon joyning with him and the torments described ver 9 10 11. Here the patience of the Saints tried ver 12. and John by a voice from Heaven commanded to write them blessed that die in the Lord from thenceforth ver 13. at once shewing the bitterness of the persecution caused by the Beast that even death should be desirable to deliver the Saints from the trouble and incouraging to stand out against the Beast and his Image even to the death These bitter dealings against the Church ripen the sins of the world ready for cutting down and thereupon Christ is described coming as against Egypt Isa. 19. 1. riding upon a cloud and with a sickle in his hand to reap the Earth As Joel 3. 13. betokening his vengeance against his enemies So the Earth is reaped Harvest and Vintage and all This is a general intimation of Gods judgment and vengeance which is more particularly handled in the pouring out of the Vials Chap. 16. It is observable that the word for reaping of the Earth comes out from the Temple yea though Christ have the sickle in his hand yet an Angel out of the Temple calls to him to reap and another Angel comes out of the Temple with a sickle and a third out of the Temple calls to him to reap As this may be understood to Doctrinal information that the cries and urgencies of the Church to Christ stir him up to avenge them on their enemies Luke 18. 7. so the expressions may be explained by allusive application The putting in of the first sickle to reap the first corn in Judea was by the word and warrant of the Priests and Rulers sitting in the Temple and they that were to reap when they were come to the corn put not in the sickle till the word was given Reap The manner and managing of this business viz. the reaping of the first sheaf is recorded and related by the Talmud Menachoth per. 10. and in Tosaphta ibid. These three men say they that were appointed by the Sanhedrin to reap went out into the valley of Kidron with a great company following them on the first day of the Passover week when now it grew towards evening with three sickles and three baskets One when they came to the place said to them On this Sabbath on this Sabbath on this Sabbath In this basket in this basket in this basket With this sickle with this sickle with this sickle Reap to whom the three answer Well well well I will reap The other says Reap then Then they reap c. Thus phrases taken from known customs do speak the plainer And so is the expression taken from common speech and opinion when it is said in ver 30. The wine-press was troden without the City and blood came out of the wine-press even to the horse bridles Here is treading a wine-press of blood as Christ treadeth in Edom Isa. 63. 1 3. Edom is the common name by which the Hebrew Writers call the Romans The wine-press was without the City alluding to the wine and oyl presses which were without Jerusalem at the foot of mount Olivet Blood came up to the horse bridles An hyperbole by which they expressed great slaughter and effusion of blood So Talm. Jerus in Taanith fol. 69. col 1. describing the woful slaughter that Hadrian made of the Jews at the destruction of the City Bitter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The horses waded in blood up to the nostrils by the space of a thousand and six hundred furlongs Of that space and extent doth R. Menahem on gen fol. 60. reckon the largeness of the Land of Israel REVEL CHAP. XV. WHAT was spoken in general in the conclusion of the preceding Chapter concerning the treading of the Wine press of Gods wrath is here more particularly prosecuted in the story of the seven Vials At the beginning of which John again calls us to reflect upon the scheme of the Temple
The meaning of the whole let us take up in parts There are two main things here intended First To shew the ruine of the Kingdom of Satan and secondly The nature of the Kingdom of Christ. The Scripture speaks much of Christs Kingdom and his conquering Satan and his Saints reigning with him that common place is briefly handled here That Kingdom was to be especially among the Gentiles they called in unto the Gospel Now among the Gentiles had been Satans Kingdom most setled and potent but here Christ binds him and casts him into the bottomless pit that he should deceive no more as a great cheater and seducer cast into prison and this done by the coming in of the Gospel among them Then as for Christs Kingdom I saw Thrones saith John and they sate upon them c. ver 4. here is Christ and his inthroned and reigning But how do they reign with him Here John faceth the foolish opinion of the Jews of their reigning with the Messias in an earthly pomp and shews that the matter is of a far different tenour that they that suffer with him shall reign with him they that stick to him witness for him dye for him these shall sit inthroned with him And he nameth beheading only of all kinds of deaths as being the most common used both by Jews and Romans alike as we have observed before at Acts 12. out of Sanhedr per. 7. halac 3. And the first witness for Christ John the Baptist died this death He saith that such live and reign with Christ the thousand years not as if they were all raised from the dead at the beginning of the 1000 years and so reign all together with him those years out as is the conceit of some as absolute Judaism as any is for matter of Opinion but that this must be expected to be the garb of Christs Kingdom all along suffering and standing out against sin and the mark of the Beast and the like whereas they held it to be a thousand years of earthly bravery and pompousness But the rest of the dead lived not again until the thousand years were finished This is the first resurrection Not that they lived again when the thousand years were finished but it means that they lived not in this time which was the time of living when Satan was bound and truth and life came into the world The Gentiles before the Gospel came among them were dead in Scripture phrase very copiously Ephes. 2. 1 2. 4. 18. c. but that revived them Joh. 5. 25. This is the first resurrection in and to Christs Kingdom the second is spoken of at the twelfth verse of this Chapter that we are upon Paul useth the same expression to signifie the same thing namely a raising from darkness and sin by the power of the Gospel Rom. 11. 15. Now when this quickning came among the Gentiles Satan going down and Christs Kingdom advanced and the Gospel bringing in life and light as Joh. 1. 4. those that did not come and stick close to Christ and bear witness to him but closed with the mark of the Beast sin and sinful men these were dead still and lived not again till the thousand years were finished that is while they lasted though that were a time of receiving life Blessed therefore and holy are they that have part in this first resurrection for on them the second death hath no power ver 6. The second death is a phrase used by the Jews Onkelos renders Deut. 33. 6. thus Let Reuben live and not die the second death And Jonathan Isa. 65. 6. thus Behold it is written before me I will not grant them long life but I will pay them vengeance for their sins and deliver their carcases to the second death And ver 15. The Lord will slay them with the second death Observe in the Prophet that these verses speak of the ruine and rejection of the Jews now a cursed people and given up to the second death and in Chapter 66. vers 29 30 31. is told how the Lord would send and gather the Gentiles to be his people and would make them his Priests and Levites And then see how fitly this verse answers those In stead of these cursed people these are blessed and holy and might not see the second death and Christ makes them Priests to himself and his Father In this passage of John scorn is put again upon the Jews wild interpretâ—â—â—â—n of the resurrection in Ezekiel They take it litterally think some dead were really raised out of their graves came into the Land of Israel begat children and died a second time Nay they stick not to tell who these men were and who were their children Talm. Babyl in Sanhedr ubi supra After the thousand years are expired Satan is let loose again and falls to his old trade of the deceiving the Nations again ver 8. Zohar fol. 72. col 286. hath this saying It is a tradition that in the day when judgment is upon the world and the holy blessed God sits upon the Throne of judgment then it is found that Satan that deceives high and low he is found destroying the world and taking away souls When the Papacy began then Heathenism came over the world again and Satan as loose and deceiving as ever then Idolatry blindness deluding oracularities and miracles as fresh and plenteous as before from the rising of the Gospel among the Gentiles these had been beating down and Satan fettered and imprisoned deeper and deeper every day and though his agent Rome bestird it self hard to hold up his Kingdom by the horrid persecutions it raised yet still the Gospel prevailed and laid all flat But when the Papacy came then he was loose again and his cheatings prevailed and the world became again no better then Heathen And if you should take the thousand years fixedly and literally and begin to count either from the beginning of the Gospel in the preaching of John or of Peter to Cornelius the first inlet to the Gentiles or of Paul and Barnabas their being sent among them the expiring of them will be in the very depth of Popery especially begin them from the fall of Jerusalem where the date of the Gentiles more peculiarly begins and they will end upon the times of Pope Hildebrand when if the Devil were not let loose when was he He calls the enemies of the Church especially Antichrist Gog and Magog the title of the Syrogrecian Monarchy the great persecutor Ezek. 38. 39. Pliny mentions a place in Caelosyria that retained the name Magog lib. 5. cap. 23. So that John from old stories and copies of great troubles transcribeth new using known terms from Scripture and from the Jews language and notions that he might the better be understood So that this Chapter containeth a brief of all the times from the rising of the Gospel among the Gentiles to the end of the world under these two sums first the beating
down of Idolatry and Heathenism in the Earth till the World was become Christian and then the Papacy arising doth Heathenize it again The destruction of which is set down vers 9. by fire from Heaven in allusion to Sodom or 2 King 1. 10 12. and it is set close to the end of the World the Devil and the Beast Rome imperial and the false Prophet Rome Papal are cast into fire and brimstone vers 10. where John speaks so as to shew his method which we have spoken of The Devil was cast into the lake of fire and brimstone where the Beast and the false Prophet are He had given the story of the beast and false Prophet the Devils agents and what became of them Chap. 19. vers 20. And now the story of the Devil himself for it was not possible to handle these two stories but apart and now he brings the confusion of all the three together and the confusion of all with them that bare their mark and whose names were not written in the Book of life REVEL CHAP. XXI THE Jerusalem from above described The phrase is used by Paul Gal. 4. 26. and it is used often by the Jews Zohar fol. 120. col 478. Rabbi Aba saith Luz is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem which is above which the holy blessed God gives for a possession where blessings are given by his hand in a pure Land but to an impure Land no blessings to be at all Compare Revel 21. 27 22. 15. Midras Till in Psal. 122. Jerusalem is built as a City that is compact together R. Jochanan saith The holy blessed God said I will not go into Jerusalem that is above until I have gone into Jerusalem that is below c. Ezekiels Jerusalem as we observed was of a double signification namely as promising the rebuilding of the City after the Captivity and foretelling of the spiritual Jerusalem the Church under the Gospel and that most especially At that John taketh at here and that is the Jerusalem that he describeth And from Isa. 65. 17 18. joyneth the creating new Heavens and a new Earth and so stateth the time of building this new Jerusalem namely at the coming in of the Gospel when all things are made new 2 Cor. 5. 17. A new People new Ordinances new Oeconomy and the old World of Israel dissolved Though the description of this new City be placed last in the Book yet the building of it was contemporary with the first things mentioned in it about the calling of the Gentiles When God pitched his Tabernacle amongst theâ—â— as he had done in the midst of Israel Levit. 26. 11 12. That Tabernacle is pitched in the fourth and fifth Chapters of this Book And now all tears wiped away and no more sorrow death nor pain vers 4. which if taken litterally could refer to nothing but the happy estate in Heaven of which the glory of this Jerusalem may indeed be a figure but here as the other things are it is to be taken mystically or spiritually to mean the taking away the curse of the Law and the sting of death and sin c. No condemnation to be to those that are in Christ Jesus The passages in describing the City are all in the Prophets phrase Ezekiel and Isaiah as compare these The Bride the Lambs wife vers 9. Sing O barren Heathen that didst not bear c. Thy Maker is thine Husband thy Redeemer c. Isa. 54. 1 5. Vers. 10. He carried me away in the Spirit to a great and high mountain Compare Ezek. 40. 2. That great City holy Jerusalem c. This refers to great dimensions of Ezekiels Jerusalem as also to the squareness the three gates of a side c. The glory of it described from thence and from Isa. 58. 8. 60. 2 3. 54. 11 12 c. The wall of it twelve thousand furlongs square or fifteen hundred miles upon every quarter East West North and South three thousand miles about and fifteen hundred miles high Wall of salvation Isa 26. 1. 60. 14. The foundations of the walls garnished with twelve precious stones see Isa. 54. 11. as the stones in the Ephod or holy Breastplate three upon every side as these were three and three in a row The first foundation stone here is the Jaspar the stone of Benjamin for Pauls sake the great agent about this building of the Church of the Gentiles The Jerus Talmud in Peah fol. 15. col 3. saith expresly that the Jaspar was Benjamins stone for it saith Benjamins Jaspar was once lost out of the Ephod and they said Who is there that hath another as good as it Some said Damah the son of Nethina hath one c. And I saw no Temple therein c. vers 22. here this Jerusalem differs from Ezekiels that had a Temple this none and it is observable there that the platform of the Temple is much of the measures and fashion that the second Temple was of but the City of a compass larger then all the Land which helpeth to clear what was said before of the double significancy of those things they promised them an earthly Temple which was built by Zerobabel but foretold a heavenly Jerusalem which is described here REVEL CHAP. XXII FROM Ezekiel Chap. 47. and from several passages of Scripture besides John doth still magnifie the glory happiness and holiness of the new Jerusalem Lively waters of clear Doctrine teaching Christ and life by him flowing through it continually Ezek. 7. 1 9. Cant. 4. 15. The Tree of Life lost to Adam and Paradise shut up against him to keep him from it here restored Then a curse here There shall be curse no more vers 3. See Zech. 14. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anathema non erit amplius c. He concludeth These sayings are faithful and true so he had said before at the marriage of the Lamb Chap. 19. 9. and again at his beginning of the story of the new Jerusalem Chap. 21. 5. referring to the several Prophesies that had been of these things and now all those sayings and Prophesies were come home in truth and faithfulness He is commanded not to seal his Book as Daniel was Dan. 12. 4. because the time of these things was instantly beginning and Christs coming to reveal his glory in avengement upon the Jewish Nation and casting them off and to take in the Gentiles in their stead was now at the door within three and an half or thereabout to come if we have conjectured the writing of this Book to its proper year There are two years more of Nero and one of confusion in the Roman Empire in the Wars of Otho Vitellius and Vespasian and the next year after Jerusalem falls And thus if this Book of the Revelation were written last of the Books of the New Testament as by the consent of all it was then may we say Now was the whole will of God revealed and committed to writing and from
first of these the Evangelist means when he saith He departed from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed includeth the other two The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we render them till a season which is the most natural signification of them may be taken in a double sense either till a season opportune or till a season fixed And I take the latter to be the most proper and very meaning of the words For a more opportune season for his temptations than he had had already Satan could not have wished for he had had Christ alone he had had him so in the bitter inconveniences of hunger cold and watchfulness and had had him so much in his power as to carry him in the air from place to place and yet with all these advantages on his side he could not have his will over him and therefore there was no expecting any better convenience or season to bring him to sin as he would have had him But there was a season fixed when Satan must bruise his heel for God had so told him in the garden and when he must have some power over him in something else though he could have none over him to bring him to sinning and therefore he departs now unsped of what he came about for he could not cause Christ to sin but he will wait till that fixed time come when he is sure he shall speed against him some other way and that was when he caused his death And to this very thing Christ himself seemeth to allude in those words Joh. 14. 30. The Prince of this world cometh and hath nothing in me where almost every word in a manner faceth something in this story that we have in hand The phrase The Prince of this world answereth that offer that Satan had made him of giving him all the Kingdoms of the World For they saith he are mine to give The word cometh answereth the words here Departed till the season And the words He hath nothing in me meaneth his not being able to infuse any sin into Christ in any of these temptations that he might thereby lay any claim to him And this coming of this Prince of the world was to work his death as is apparent by the very verse it self and as our Saviour himself doth further explain it Luke 22. 53. This is the power of darkness Satans departure therefore from him at this time when he had ended all the temptation was 1. With intent to assault him again at the fixed season when he knew he should have power over him to do him some hurt though he could not now 2. Then to bruise his heel and to cause his death though he could not now break his head and cause him sin 3. To assault him then by his wicked instruments whom he could not now damage by his wicked self In one instrument not properly his but abused by him for such a purpose he once tempted Christ to sin before he assaulted him to bring him to suffer and that was in the mouth of Peter Mark 8. 32. who received the very same check for his pains Get thee behind me Satan that Satan himself did for his last temptation Matth. 4. ver 11. And behold Angels came and ministred unto him Mark hath told the story of the temptation very short He was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him In which relation as he hath given us account of his temptation which shewed him man so hath he also of two other things which shewed him more and those were his safety among wild beasts and his visible attendance by Angels Now he mentioneth only his forty days temptation which was by Satan invisibly and speaketh not a word of the three temptations when Satan assailed him in a bodily shape and yet he saith that the Angels ministred unto him which if you will strictly construe according to the very letter of his relation you must conclude that this ministration of Angels was before Satan appeared visibly to him and so it will follow that the Angels ministred to him visibly and Satan tempted him invisibly at the same time But since the briefness of one Evangelist is to be cleared by the larger relation of the other we are to understand Mark by the fuller story of Matthew and so as Matthew doth shew you the full history of the temptation and teacheth you how to construe Marks briefness upon it so must he also explain the time of the Angels ministration namely after all the temptation was ended which Mark hath left undetermined It were no very great Solecism in Divinity to hold that the Angels might be visibly attending of Christ all those forty days that the Devil was invisibly tempting him but since it is most probable that Christ exposed himself in the nakedst manner I mean in the greatest plainness and meanness that might be to Satans tempting that so his victory over him might be the more glorious it is also very probable that he called not for such attendance of Angels but suspended it till his combate was done and the victory obtained And then howsoever they did before The Angels came saith Matthew and ministred unto him When the Scripture speaketh of Spirits or Angels coming or going it doth most generally mean it of a visible and apparent manner as Gen. 19. 1. 32. 1 2. Jude 6. 11. and in very many other places and so is it to be understood here that after the evil Angel or the Prince of the evil spirits was departed who had assailed Christ in a visible shape the good Angels in visible appearances also came and gave their attendance on him Their ministring unto him as to particulars was in bringing to him necessaries and provisions in that his hunger and in that place where it is likely provisions were not otherwise suddenly to be had so the Son of man eateth Angels food and like Elias is fed by the Angels of the Lord in a desert place And thus hath Christ been shewed the Son of God by the voice of the Father and anointed for the great King Priest and Prophet visibly by the Holy Ghost And thus hath he shewed his power and command over the evil Angels and the good Angels have owned his Lordship and dominion over themselves and thus every way attested is he presently to appear amongst men as the Minister of the Gospel SECTION XII S. JOHN Chap. I. Vers. 15. JOHN a a a a a a In the Greek it is John beareth witness and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word in the present tense and the latter in the praeter tense the tenses being either indifferently put one for another as the the Translator of Cyrill hath rendred them Testatur clamat or Nove hoc as Erasmus phraseth it this strange construction is used by the Evangelists to shew in the former word 〈◊〉 〈◊〉
but a messenger of Death 2 Cor. 3. 7. challenging exact performance which no man could yield and denouncing a curse upon him that performed it not and so concluded all men under sin and a curse but the Gospel cometh and preacheth to another tune and to a more comfortable tenor promising remission to the penitent though they had not performed what the Law required and assuring salvation to the believer though he had no works nor righteousness of his own to own and thus it speaketh grace and pardon whereas the other did a curse and condemnation And therefore is it divinely thus opposed by the Evangelist betwixt the Law and the Gospel in these two particulars according to the two parts of the Law Moral and Ceremonial and according to the two main Doctrines of the Gospel Repentance and Believing For the Moral called for obedience and challenged them under condemnation that obeyed it not but grace and pardon came by Christ and was offered in the Gospel to those that should repent for their not obeying The Ceremonial Law preached Christ under obscure representations and difficult to grope him through but the truth of what those obscurities involved and what those representations figured came by Christ and the Gospel holds it out and calls for faith in him that hath accomplished them And thus is grace and truth said to come by Jesus Christ and these to be the tenor of the Gospel in opposition to the Law not as grace opposeth ungraciousness but as it opposeth condemning nor as truth opposeth falshood but as it opposeth shadows Vers. 18. No man hath seen God at any time This is spoken from Exod. 33. about Moses his desiring to see the Lord. The oregoing verse made a difference between Moses and Christ which this verse pursueth Moses desired to see God but could not see him Exod. 33. 20. for no man hath seen God or can see him and live but Christ hath been in his bosom hath seen him and revealed him Moses beggeth to know the way of God and God promiseth him the company of his presence vers 13 14. He beggeth again to see his glory and God answereth him that he will shew him his goodness vers 18 19. and more of God he saw not and so much of God hath none seen besides him but only the begotten Son which is in the bosom of the Father The story of Moses is divinely alluded to in this place for as concerning the presence of God the Evangelist saith he dwelt among us As concerning his glory he saith that they beheld it and as concerning his goodness he concludeth he was full of grace and truth vers 14. And though no man hath seen God at any time yet Christ imaged him forth among his Disciples with a glory agreeing to the only begotten Son of God and he hath declared him plainly in the doctrine of the Gospel a doctrine full of grace and truth §. He hath declared him It is apparent by this clause that the Evangelists main intention hereabout is to speak of the doctrine and declaration of God Christ and the Gospel and the publication of all unto the world He speaks of Johns publishing of this ver 15. and of Johns publishing of this again v. 19. and of Moses publishing of this in his kind ver 17. and of Christs doing it in his kind ver 18. and therefore certainly it cannot but be unconsonant to the scope of the place and to the purpose of the Penman to interpret the 16 verse clean to another tune about receiving grace of remission and sanctification and this is that that hath mainly induced me to interpret it as I have done because I see it plainly that the Evangelist applies himself in the whole context to treat concerning the witnesses and the publication and declaration of Christ and the Gospel Vers. 19. The Iews sent Priests and Levites The Baptism and Ministery of John was of so strange a tenor as was observed before viz. that whereas the Law preached for works he should call for repentance and whereas Baptism had been used hitherto for admission of heathens to the Religion of the Jews he should now use it to admit the Jews to a new Religion it is no wonder if that Court who were to take notice and cognizance of matters of this nature were very inquisitive and scrutinous after the business to know Johns authority and his intention It is rather to be wondred at that they had let him alone all this while and never had him in examination yet John had now followed this course and calling about eight months together and six of these eight had he spent in Judea in their own country and yet for ought we read they had never quarrelled with him till this very time now what the cause of their long-forbearing should be is hardly worthy the inquiring after only this we cannot but acknowledge a chief reason of it namely God so dispensing and disposing that his Ministery might run interrupted or without any let till Christ should begin to shew himself in his Ministery which the very next day after this dispute he did And so the Gospel might have no stop in this beginning of it but while Christ preached not John should preach without trouble and when John began to be troubled Christ should then be ready to preach The scrutiny and judging of a Prophet belonged only to the Sanhedrin or great Council at Jerusalem and so is the Talmudick tradition in the Treatise Sanhedrin Perek 1. They judge not a Tribe nor a false Prophet nor the High Priest but in the judicatory of Seventy and one and to this law and practise of theirs those words of Christ relate in Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem because a Prophet could not be judged upon life and death in any place but there This Court and Councel sent these messengers to John to make enquiry after him and after his authority and so is the word the Jews to be understood in this verse for the representative body of the Jews in the great Judicatory And they send Priests and Levites to examine him as men of the greatest knowledge and learning in the Law and men of the likeliest abilities to try him and to dispute and discourse with him according to that in Mal. 2. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth Vers. 20. But confessed I am not the Christ. We do not perceive by the Text that this question whether he were the Christ or no was proposed to him at all yet he giveth satisfaction to this first partly because the time of Christs appearing was now generally thought by the Nation to be at hand Luke 2. 26 38. 19. 11. 24. 31. Joh. 4. 25. c. and partly because the eminency of John had made the people look upon him with some questioning whether he were not the Christ Luke
some apprehend it but that we find not the Evangelist speaking of the Sabbath but in the proper sense By Sabbath therefore in these words is to be understood the Sabbatism of the day as well as the very day it self and on the same day was the Sabbath 10. The Iews therefore said unto him that was cured It is the Sabbath day it is not lawful for thee to carry thy bed 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is that which said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Iesus f f f f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word by some Expositors is made of a questionable derivation whether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is the more undoubted both as better suiting with the sense of the place and having also its parallel in the Old Testament as 2 King 23. 16. And as Josiah turned himself he saw the graves c. The Septuaginâ— have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Jesus when he had done his cure upon the man turned himself away and was gone Having picked out this long diseased man to do his work upon and not minding in his wisdom to heal any more nor to be observed by the multitude more than he must needs What brought the concourse together in this place is somewhat hard to find Jerusalem was now full of people it being the Passover and whether these cloisters were full of the poorer sort that had come up to the feast and could not find better accomodation of lodging for themselves who can tell whether they were not built for such a purpose or whether the multitude had followed Jesus thither or gathered thither upon the report of the maâ—s recovering be it left to those to think upon that desire to be resolved of it had conveyed himself away a multitude being in that place 14. Afterward Iesus findeth him in the Temple and said unto him Behold thou art made whole sin no more lest a worse thing come unto thee 15. The man departed and told the g g g g g g The Jews that is the Sanhedrin or the Rulers for so it is very common with the Evangelists especially with this to mean by that expression as Chap. 1. 19. The Jews sent Priests and Levites from Jerusalem Chap. 7. 1. The Jews sought to kill him Chap. 9. 22. The Jews had agreed to put out of the Synagogue c. Chap. 18. 12. The Officers of the Jews took Jesus vers 14. Now Caiaphas was he that gave Counsel to the Jews c. So that Christ is here convented before the Sanhedrin although the Evangelist hath not expressed so much totidem verbis and is put to answer for his life about the violation of the Sabbath which they laid to his charge upon what he had done and commanded to the man that he had recovered Iews that it was Iesus which had made him whole 16. And therefore did the Iews persecute Iesus and sought to slay him because he had done those things on the Sabbath day 17. But Iesus answered them My Father worketh hitherto and I work 18. Therefore the Iews sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God 19. Then answered Iesus and said unto them Verily verily I say unto you The Son can do nothing of himself but what he seeth the Father do for what things soever he doth those also doth the Son likewise 20. 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 marvail 21. For as the Father raised up the dead and quickneth them even so the Son quickneth whom he will 22. For the Father judgeth no man but hath committed all judgment unto the Son 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 26. For as the Father hath life in himself so hath he given to the Son to have life in himself 27. And hath given him authority to execute judgment also h h h h h h Some divide this seven and twentieth verse and joyn the latter part of it because he is the Son of man to the verse following and read it in this sense and juncture Because he is the Son of man Marvail not at this that is Marvail not at this that I speak although ye see me to be a man c. And thus readeth the Syriack and Chrysostome and some that follow him And Chrysostome the rather upon this ground because Paulus Samosatenus abused the verse pointed as we have it to the denial of the Godhead of Christ making this argument upon it If authority to execute judgment was given to Christ because he was the son of man then had he not this power of himself as God To which Chrysostome gave this answer If the Father gave authority of judging unto the Son upon this ground and reason because he was man then by the same reason all men should have the same authority for they are men likewise And so it appeareth that he was strained to point the verse as he did joyning that clause Because he is the Son of man to the verse following that he might avoid the dint of the Hereticks argument which had been more fairely fenced against and without straining the Text had the term The Son of man been cautelously interpreted and the dispensations of the Father to the Son as he was the Messias observed As for the pointing that we follow joyning the clause Because he is the Son of man to the words preceding and not to those that follow it is plainly cleared and asserted by the very sense and construction of the place it self And with all it hath this consent and concurrence of antiquity Augustinus eam distinctionem sequitur quam ille Chrysost. Samosateno tribuit they are the words of Beza ut plane appareat Latinam Ecclesiam semper ita legisse Consentiunt veteres omnes Graeci codices quos vidimus Cyrillus quoque non aliter distinguit To which I may add Nec aliter distinguit Arabs for the Arabick pointeth also as we do because he is the son of man 28. Marvail not at this for the hour is coming in which all that are
had joyned to them and came out with them On the second day of the month and of their arrival there Moses goeth up into the mountain being called up by the Lord vers 3. and when he cometh down telleth the people the words of the Lord vers 5. If ye will hear my voyce indeed and keep my Covenant ye shall be my peculiar people To which the people even before they know what the Commandments of the Lord would be do promise to obey and hearken not by rash undertaking to perform they knew not what as some have been bold to tax them nor yet presuming upon their own ability to keep the Law as others have concluded upon them but having been trained up from their infancy and instructed in the doctrine of Faith they piously conclude when God cometh to give them a Law and to make a covenant with them that God would not cross himself in the Doctrine of salvation but that the Law that he would now give them should be a Law conducing and leading to Faith still a Schoolmaster to Christ and not an extinguisher of the doctrine of Salvation by him On the third day of the month Moses goeth up into the mountain again vers 9. and is charged to sanctifie the people which accordingly is done on that day and on the fourth and fifth and on the sixth day in the morning the ten Commandements are given SECTION XXVI The Iews Tenet concerning the Law Talm. in Maccoth Rab. Abhuhahh Ner. 1. THE whole Law say they was given to Moses in six hundred and thirteen precepts David in the fifteenth Psalm bringeth them all within the compass of eleven 1. To walk uprightly 2. To work righteousness 3. To speak truth in the heart 4. Not to slander 5. Not to wrong a Neighbour 6. Not to entertain or raise an ill report 7. To vilisie a reprobate 8. To honour them that fear the Lord. 9. That altereth not his oath 10. Not to lend to usury 11. Not to take bribes against the Innocent The Prophet Isaiah brings these to six in Chap. 33. 15. 1. To walk justly 2. To speak righteously 3. To refuse gain of oppression 4. To shake hands from taking bribes 5. To stop the ears from hearing of blood 6. To shut the eyes from seeing of evil Micha reduceth all to three Chap. 6. 8. 1. To do justly 2. To love mercy 3. To walk humbly with God Isaiah again to two Chap. 56. 1. 1. Keep judgment 2. Do justice Amos to one Chap. 5. 4. Seek me Habakkuk also brings all to one Chap. 2. 4. The just by his Faith shall live Thus the Jews witness against themselves while they conclude that Faith is the sum of the Law and yet they stand altogether upon works A Testimony from Jews exceedingly remarkable SECTION XXVII Articles of a believing Iews Creed collected out of Moses Law 1. I believe that salvation is by Faith not by Works WHEN the Talmudick Jews make such a confession as is mentioned instantly before wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith Hab. 2. 4. The just by his Faith shall live it is no woader if the more ancient and more holy Jews under the Law looked for salvation not by their own merits and works but only by Faith This fundamental point of Religion they might readily learn by these two things 1. From the impossibility of their keeping the Law which their consciences could not but convince them of by their disability to hear it and by their daily carriage 2. In that they saw the holiest of their men and the holiest of their services to receive sanctitie not from themselves but from another So they saw that the Priest who was or should be at least the holiest man among them was sanctified by his garments and that the sacrifices were sanctified by the Altar From these premises they could not but conclude that no man nor his best service could be accepted as holy in it self but must be sanctified by another 2. I beleive that there is no salvation without reconciliation with God and no reconciliation without satisfaction The first part of this Article is so plain that nature might teach it and so might it the latter also and laying hereto Moses his lex talionis eye for eye tooth for tooth it made it doubtless 3. I believe that satisfaction shall once be made This they might see by their daily sacrifice aiming at a time when there should full satisfaction be made which these poor things could not do No less did their Jubilec year intimate when men in debt and bondage were quitted The very time of the year when the Jubilee year began calling all Israel to think of a Jubilee from sin and Satans bondage into which mankind fell at the same time of the year 4. I believe that satisfaction for sin shall be made by a man This is answerable to reason that as a man sinned so a man should satifie but Moses's Law about redemption of Land by a kinsman taught Israel to expect that one that should be akin in the flesh to mankind should redeem for him morgaged heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is both a kinsman and a Redeemer 5. I believe that he shall be more than a man This they learned from the common service about the Tabernacle wherein the high Priest a man as fully hallowed and sanctified as man could be for his outward function yet did he offer and offer again for the people and himself and yet they were unclean still This read a Lecture to every ones apprehension that a meer man could not do the deed of satisfaction but he must be more 6. I believe the redeemer must also be God as well as man The disability of beasts to make satisfaction they saw by their dying in sacrifice one after another and yet mans conscience cleansed never the better The unability of man we saw before The next then that is likely to do this work are Angels But them Israel saw in the Tabernacle curtains spectators only and not actors in the time and work of reconciliation From hence they might gather that it must be God dwelling with man in one person as the cloud the glory of God never parted from the Ark. 7. I believe that mans Redeemer shall die to make satisfaction This they saw from their continued bloody sacrifices and from the covenants made and all things purged by blood This the heedless man-slayer might take heed of and see that as by the death of the high Priest he was restored to liberty so should mankind be by the death of the highest Priest to the glorious liberty of the Sons of God Their delivery from Egypt by the death of a Lamb taught them no less 8. I believe that he shall not die for his own sins but for mans Every Sacrifice read this Lecture when the most harmless of beasts and birds were offered
danger themselves Here was a prize for the greedy appetite of Tiberius when so many of the best rank and purses were fallen into his lurch and their moneys lent fallen into forfeiture because of their unlawfull lending The guilty Senate obtain the Emperours pardon and eighteen moneths are allowed for bringing in of all mens accompts In which time the scarcity of mony did pinch the more when every ones debts did come to rifling and in the nick of that there followed a great disturbance about buying Lands which before was invented for a remedy against the former complaints But the Emperour was glad to salve up the matter by lending great sums of mony to the people gratis for three years § 3. Tiberius still cruel With this one dram of humanity he mingled many ounces of cruelty and blood-shed For Considius Proculus as he was celebrating his birth day without fear and with Festivity is haled out of his own house brought to the bar and condemned and his Sister Sancia interdicted fire and water Pompeia Maâ—rina banished and her Father and Brother condemned and slew themselves But this year there is no reckoning of the slaughtered by name for now their number grew numberless All that were imprisoned and accused for conspiracy with Sejanus he causeth to be slain every mothers son Now saith mine Author there lay an infinite massacre of all sexes ages conditions noble and ignoble either dispersed or together on heaps Nor was it permitted to friends or kindred to comfort bewail or behold them any more but a Guard fet which for the greater grief abused the putrified bodies till they were haled into Tiber and there left to sink or swim for none was suffered to touch or bury them So far was common humanity banished and pity denyed even after death revenge being unsatisfied when it had revenged and cruelty extended beyond it self Nor did the accusers speed better than the accused for he also caused them to be put to death as well as the other under that colour of justice and retaliation satisfying his cruelty both ways to the greater extent It were to be admired and with admiration never to be satisfied were it not that the avenging hand of God upon the bloody City is to be acknowledged in it that ever a people should be so universally bent one against another seeking the ruine and destruction one of another and furthering their own misery when they were most miserable already in him that sought the ruin of them all A fitter instrument could not the Tyrant have desired for such a purpose than themselves nor when he had them so pliable to their own mischief did he neglect the opportunity or let them be idle For as he saw accusations encrease so did he encrease his Laws to breed more insomuch that at the last it grew to be capital for a servant to have fallen before or near the image of Augustus or for any man to carry either coin or ring into the Stews or house of Office if it bare upon it the image of Tiberius §. 3. A wicked accusation Who can resolve whether it were more vexation to suffer upon such foolish accusations or upon others more solid but as false as these were foolish That was the fortune of Sextus Marius an intimate friend of the Emperours but as it proved not the Emperour so of his This was a man of great riches and honour and in this one action of a strange vain-glory and revenge Having taken a displeasure at one of his Neighbours he inviteth him to his house and there detained him feasting two days together And on the first day he pulleth his house down to the ground and on the next he buildeth it up far fairer and larger than before The honest man when he returned home found what was done admired at the speed of the work rejoyced at the change of his house but could not learn who had done the deed At the last Marius confessed that he was the agent and that he had done it with this intent to shew him that he had power to do him a displeasure or a pleasure as he should deserve it Ah blinded Marius and too indulgent to thine own humours seest thou not the same power of Tiberius over thee and thy fortunes pinned upon his pleasure as thy neighbours upon thine And so it came to pass that fortune read him the same lecture that his fancy had done another For having a young beautiful Daughter and such a one as on whom the Emperour had cast an eye and so plainly that the Father spyed it he removed her to another place and kept her there close and at distance lest she should have been violated by him who must have no denyal Tiberius imagined as the thing was indeed and when he seeth that he cannot enjoy his love and satisfie his lust he turneth it to hate and revenge And causeth Marius to be accused of incest with his daughter whom he kept so close and both Father and Daughter are condemned and suffer for it both together § 5. A miserable life and death In these so feareful and horrid times when nothing was safe nothing secure when silence and innocency were no protection nor to accuse no more safeguard than to be accused but when all things went at the Emperours will and that will always cruel what course could any man take not to be intangled and what way being intangled to extricate himself The Emperours frowns were death and his favours little better to be accused was condemnation and to accuse was often as much that now very many found no way to escape death but by dying nor to avoid the cruelty of others but by being cruel to themselves For though self-murder was always held for a Roman valour yet now was it become a meer necessity men choosing that miserable exigent to avoid a worse as they supposed and a present end to escape future evils So did Asinius Gallus at this time for the one and Nerva the other This Gallus about three years ago coming to Tiberius upon an Ambassy was fairly entertained and royally feasted by him but in the very interim he writeth letters to the Senate in his accusation Such was the Tyrants friendship and so sour sawce had poor Asinius to his dainty fare A thing both inhumane and unusual that a man the same day should eat drink and be merry with the Emperour and the same day be condemned in the Senate upon the Emperours accusation An Officer is sent to fetch him away a Prisoner from whence he had but lately gone Ambassadour The poor man being thus betrayed thought it vain to beg for life for that he was sure would be denyed him but he begged that he might presently be put to death and that was denyed also For the bloody Emperour delighted not in blood and death only but in any thing that would cause other mens misery though it were their life So having once committed one of
of the feast of Dedication nor at the evening sacrifice on those days when there was an additional sacrifice added to the dayly These Stationary men in the week of their attendance might neither be trimmed by the Barber nor might they wash their cloaths in all that time And the reason of this was because they were to do these things before they entred their attendance and to come neat to it and not to have these things to do when they were entred CHAP. VIII Concerning their Sacrifices and Offerings THE right of sacrificing had these several ends 1. To represent and to be a memorial of the great sacrifice of Christ who should once be offered up in behalf of sinners 2. To lecture unto them the desert of sin and sinners death and fire in the death and firing of the sacrifice before their eyes 3. To acknowledge their goods received from God in offering up unto him something of all they had 4. To be a matter of Worship and Religion in those times of ceremoniousness wherein all did acknowledge their homage to God and true believers acted their faith on Christs sufferings 5. To be signs of repentance and pledges of expiation Their oblations were either of living Creatures or of other things Of living Creatures they offered only these five kinds Bullocks Sheep Goats Turtles Pigeons Their offerings of other things were Tithe First-fruits Flower Wine Oil Frankincense Salt c. Their sacrifices of living Creatures were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy sacrifices or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Jews own distinction sacrifices of an inferiour alloy Those that they call the most holy sacrifices were Burnt-offerings sin-offerings trespass-offerings and the Peace-offerings of the whole Congregation Their inferiour sacrifices were Peace-offerings of particular persons Paschal-lambs firstlings and tenths Some of their offerings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of duty and to which they were bound and some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sacrifices which they offered of their own free will SECT I. Burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT is disputed among the learned of the Jews what should be the occasion of burnt-offerings and whereupon they became due And I find the debate concluding in this resolution that either they were to expiate for the evil thoughts of the heart as sin-offerings and trespass-offerings were to do for evil actions or to expiate for the breach of affirmative precepts as those did for negative a a a Tosapht in Menachoth per. 10. Rabbi Akibah questioned For what doth a burnt-offering expiate For matters whereupon there is a penalty c. or concerning affirmative precepts and concerning negative precepts whereunto some affirmative precept doth refer And b b b Ab◠Ezra in Lev. 1. the body of the Beast saith Aben Ezra that is offered to expiate for that that comes up into the heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the offering for a sin or a trespass is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which sense the Chaldee paraphrase of Jonathan also speaketh when rendring those words in Lev. 6. 9. This is the Law of the burnt offering c. he glosseth thus This is the Law of the burnt offering which cometh to expiate for the thoughts of the heart upon which the Hebrew marginal glossgiveth this explanation It is so written in Vajikrah Rabbah that a burnt-offering cometh not but for the thoughts of the heart and there is an intimation of this in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That that is come up into your heart shall in no wise come to pass Burnt-offerings were of any of the five living Creatures named and the manner of their offering was thus If his burnt offering were a Bullock he might take him c c c Id. ibid. from eight days old and upward and so also might he do by a Lamb or Kid And it must be a male because the burnt offering being the noblest offering faith Aben Ezra it required the noblest of the kind that was to be offered 1. He was to bring it into the Court for the law was express that he must present his offering before the Lord Lev. 1. 3. Now this Phrase before the Lord was understood d d d Talm. Ier. in Sotah per. 1. from the gate of Nicanor and inward and the bringing of the Sacrifice into the Court was of so strict and an inviolable obligation e e e Tosapht in Erachin per. 2. that women who otherwise were absolutely forbidden to come into the Court yet if they brought a Sacrifice they were bound and necessitated to go in thither as was touched but even now 2. He must lay his hand upon the head of it whilest it was yet alive Lev. 1. 4. f f f Maym. in Corbanoth per. 3 All the Sacrifices that any single man offered of beasts whether it were an offering of duty or an offering of free will he must lay his hand upon it while it is yet alive except only the firstling the tenth and the Passover This laying on of hands was a Rite of transmission as it were of the mans sin unto the Sacrifice that was to dye for him and in his death which was now ready he acknowledged his own desert to dye and so it was a figure of the laying of our sins upon Christ and an emblem of repentance About the laying on of the hands they had these divers Traditions as 1. That it was to be in the Court and if he laid his hands on him before he came into the Court he must do it there again and if the offerer of the Sacrifice stood without the Court and put his hands within and laid it on the head of the Beast within it served the turn as is observed elsewhere about the Leper in the gate of Nicanor 2. The owner of the beast must lay on his hands himself and might not do it by proxy which is to be understood in reference to particular mens sacrifice for some of the Sacrifices of the whole Congregation had their Deputies or Proxies to lay their hands on them as was observed even now 3. If divers men joined in one Sacrifice f f f Id. ibid. R. Sol. in Lev. 1. as divers might every one was to lay on his hand particularly one after another 4. There is some dispute among the Hebrew Doctors whether they laid on one hand or both and there are assertors on both sides but all conclude in this that whether one or both he must lay them on with all his strength and all the stress he can And so the Targum of Jonathan which holds for one hand only saith He shall lay on his right hand with all his force and Maimonides which holds for both the hands saith he was to lay on both his hands and that with all his might 5. The place where he stood to lay on his hands was ordinarily the place where the
see the full setling of the Law in their houses And when God had fetched him a people out of Egypt and laid the foundation of a glorious Church with signs and wonders then he thought it fit for their restriction as also ‖ ‖ ‖ Vid. Jarchi on Ruth cap. 1. for their distinction from the Heathen to give the Law from his own mouth the more to procure reverence to him For Heaven and Earth must needs hearken when the Lord speaketh Isa. 1. 2. And thus did †††Numa Minos c. the Heathen fain they received their Laws from a Deity that was never seen and yet their Laws were the better observed for that reason CHAP. LIX Of the place where it was given and manner GOD gave the Law in Arabia so wicked Mahomet gave his Law in Arabia A worse and a better thing no one Country every afforded God gave his Law in Sinai a bushy place as it seems by * * * Seneh signifies a bush Exodus 3. the name agreeable to the giving of so perplexing a matter Carry along with thee gentle Reader as thou readest the Scripture thus much care at my request as to mark that the Law of Moses was given in two places Sinai and the Tabernacle as also to consider that some part of this Law did only concern the Jews and some part did also concern all the World The Ceremonial Law that concerned only the Jews it was given to Moses in private in * * * Levit. 1. the Tabernacle and fell with the Tabernacle when the veil rent in twain The Moral Law concerns the whole World and it was given in sight of the whole World on the top of a mountain and must endure as long as any mountain standeth The Judicial Law which is more indifferent and may stand or fall as seems best for the good of a Common-wealth was given neither so publick as the one nor so private as the other but in a mean between both The Law on Sinai was with fire and trumpets so shall Christ come with fire and trumpet at the latter day to take an account how men have kept this fiery Law as it is called Deut. 33. 2. Fiery because given out of the fire as the Jerusalem and Babilonian Targums hold though I think there is more meant by the words than so for it is Eshdath which may be rendred the fire of a Law CHAP. LX. Of the effects of the Law THE letter of the Law is death but the Spirit giveth life The Jews stand upon the letter and think to gain life by the works of it but them the Apostle frequently Vid. Hillar Hieron in loc confuteth And I take the aim of Christs Parable Matth. 20. about the penny to extend to no less Some came into the Vineyard at the Dawning of the Day or the Age before the Flood and some at the third hour or in the time before the Law and some at the sixth and ninth hour or under the heat and burden of the Jewish Law and some at the last under the Gospel Those under the Law plead for merit we have born the heat and burden of the day that is costly Sacrifices sore Ceremonies c. To whom the Master answers that his penny is his own and if he give it it is not for their merit but his good will St. Paul calls the Law a School-Master and so it is indeed and such a School-Master as that that Livy and Florus speak of in Italy who brought forth his children that were trusted with him to Hannibal who if he had not been more merciful than otherwise they had all perished So they that rely upon the works of the Law are in fine constrained by the Law to come to Christ who more merciful than the Law does deliver them And if you well weigh it you shall find that as the whole Law so every part from one to another brings us to Christ. The Moral Law shews us what we should do and with the same sight we find that we cannot do it This makes us to seek to the Ceremonial for some Sacrifice or Ceremony to answer for our not doing it There we see that burning a dead beast is but poor satisfaction for the sins of men living and that outward purifyings of mens selves can avail but little to the cleansing of a soiled soul this then delivers us to the Judicial Law and by it we see what we deserve and thus in fine we are constrained to seek to Christ * * * It was Jesus or Josuah and not Moses or the Law that brought Israel into the Land of Canaan Jesus for there is no other name whereby we must be saved The Parable that our Saviour propounds in the tenth of Luke I think tends somethink to this purpose A man saith he went from Jerusalem to Jericho and fell among theeves and they robbed him of his raiment and wounded him and departed leaving him half dead A certain Priest came that way and when he saw him he turned aside A Levite came that way and when he saw him he passed by on the other side But a good Samaritan came as the Text imports and pitied him and salved him and lodged him and paid for him Such a one is man fallen among Satan Sin and Death and by them stopt stript and striped Satan dismounts him off his Innocency that should sustain him Sin strips him of all Righteousness that should array him Death strikes him with guiltiness and wounds him Here is a man in a woful case and none to aid him By comes a Priest that is first come the Sacrifices of the legal Priesthood and they may pass by him but they do not nor they cannot help him By comes a Levite that is the Ceremonies of the Levitical Law and they may pass by him but they do not they cannot help him Or by comes a Priest that is the Angels may see him thus but they let him lie for they cannot help him By comes a Levite that is Men and the World may see him thus but they let him alone for ever for they cannot succour him But by comes a good Samaritan that is our Saviour himself who is called a Samaritan and is said to have a Devil and he pities him salves him lodges him and pays for him He pities him in very bowels therefore he says as I live I would not the death of a sinner He salves him with his own blood therefore t is said By his stripes we are healed He lodges him in his own Church therefore the Church saith He brought me in the winecellar and love was his banner over me And he pays for him what he deserved therefore he saith I have troad the Winepress alone It is said in the Book of Kings that when the Shunamites dead child was to be raised Elisha first sent his staff to be laid upon him but that did no good but when Elisha
Kingdom of Heaven to Repentance since they themselves to whom this is preached do acknowledge that thus the Kingdom of Heaven or the manifestation of the Messias is to be brought in For however the Gemarists who dispute of this were of a later age yet for the most part they do but speak the sense of their fathers III. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance as it does very well express the sense of true repentance so among the Jews it was necessary that it should be so expressed among whom repentance for the most part was thought to consist in the confession of the mouth only r r r r r r Maimon in Teshubah cap. 1 Whosoever out of error or presumption shall transgress the precepts of the Law whether they be those that command or those that forbid when he repents and returns from his sins he is bound to make confession Whosoever brings an offering for a sin committed either out of ignorance or presumption his sin is not expiated by the offering untill he makes an oral confession Or whosoever is guilty of death or of scourging by the Sanhedrin his sin is not taken away by his death or by his scourging if he do not repent and make confession And because the scape Goat is the expiation for all Israel therefore the High Priest makes confession over him for all Israel It is worthy observing that when John urgeth those that came to his Baptism to repent it is said that they were baptized Confessing their sins which was a sign of repentance highly requisite among the Jews and necessary for those that were then brought in to the profession of the Gospel that hereby they might openly profess that they renounced the Doctrine of Justification by the works of the Law It is worthy of observing also that John said not repent and believe the Gospel which our Saviour did Matth. IV. 17. And yet John preached the Gospel Mark I. 1 2. Joh. I. 7. for his office chiefly was to make Christ known who when he should come was to be the great Preacher of the Gospel Therefore the Baptist doth very properly urge repentance upon those that looked for the Messias and the Text of the Gospel used a very proper word to express true and lively repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Kingdom of Heaven is at hand I. The Kingdom of Heaven in Matthew is the Kingdom of God for the most part in the other Evangelists Compare these places The Kingdom of Heaven is at hand Matth. IV. 17. The Kingdom of God is at hand Mark I. 15. The poor in Spirit theirs is the Kingdom of Heaven Matth. V. 3. Blessed are the poor for yours is the Kingdom of God Luke VI. 20. The least in the Kingdom of Heaven Chap. XI 11. The least in the Kingdom of God Luke VII 28. The mysteries of the Kingdom of Heaven Chap. XIII 11. The mysteries of the Kingdom of God Luke VIII 10. Little children of such is the Kingdom of Heaven Chap. XIX 14. Little children of such is the Kingdom of God Mark X. 14. And so we have it elsewhere very often For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is very usually in the Jewish dialect taken for God Dan. IV. 25. Matth. XXI 25. Luke XV. 21. Joh. III. 27. And in these and such like speeches scattered in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Heaven is profaned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Worship of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the help of Heaven c. s s s s s s Eâ—ias Levit. in â—â—â—â—â— For they called God by the name of Heaven because his habitation is in Heaven The story of the Jews is related groning out under their persecution these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Heavens that is as the Gloss renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ah! Jehovah II. This manner of speech the Kingdom of Heaven is taken from Daniel Chap. VII 13 14. Where after the description of the four earthly and Tyrannical Monarchies that is the Babylonian Mede-Persian Grecian and Syro-grecian and the destruction of them at last the entrance and nature of the reign of Christ is described as it is universal over the whole World and eternal throughout all ages Under whom the Rule and Dominion and Authority of Kingdoms under the whole Heaven is given to the people of the Saints of the most High vers 27. that is Whereas before the Rule had been in the hands of Heathen Kings under the Reign of Christ there should be Christian Kings Unto which that of the Apostle hath respect 1 Cor. VI. 2. Know ye not that the Saints shall judge the World Truly I admire that the fulfilling of that Vision and Prophesie in Daniel should be lengthened out still into I know not what long and late expectation not to receive its completion before Rome and Antichrist shall fall since the books of the Gospel afford us a Commentary clearer than the Sun that that Kingdom of Heaven took its beginning immediately upon the preaching of the Gospel When both the Baptist and Christ published the approach of the Kingdom of Heaven from their very first preaching certainly for any to think that the fulfilling of those things in Daniel did not then begin for my part I think it is to grope in the dark either through wilfulness or ignorance III. The Kingdom of Heaven implies 1. The Exhibition and manifestation of the Messias Matth. XII 28. But if I by the finger of God cast out Devils the Kingdom of God is come upon you that is Hence is the manifestation of the Messias See Joh. III. 3. XII Chap. 13 c. 2. The Resurrection of Christ Death Hell Satan being conquered whence is a most evident manifestation that he is that eternal King c. See Matth. XXVI 29. Rom. I. 4. 3. His vengance upon the Jewish Nation his most implacable enemies this is another and most eminent manifestation of him See Matth. XVI 28. Chap. XIX 28. 4. His Dominion by the Scepter of the Gospel among the Gentiles Matth. XXI 43. In this place which is before us it points out the exhibition and revelation of the Messias IV. The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of Heaven very frequently occurs in the Jewish Writers We will produce some places let the reader gather the sense of them t t t t t t Beracoth cap. 2. hal 2. R. Joshua ben Kercha saith In reciting the Phylacteries why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel Deut. VI. 4. c. recited before that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass if you shall harken Deut. XI 13. c. To wit that a man first take upon himself the Kingdom of Heaven and then the yoke of the Precept So the Jerusalem Mishnah hath it but the Babylonian thus That
cap. 3. hal 2. One is bound to swear to his neighbour and he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vow or swear to me by the life of thy Head c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swear not at all IN the Tract Demai t t t t t t Cap. 2. hâ—lac 3. are some rules prescribed to a religious man among others That he be not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in swearing and laughing Where the Gloss of R. Solomon is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means this Be not much in oaths although one should swear concerning things that are true for in much swearing it is impossible not to profane Our Saviour with good reason binds his followers with a straiter bond permitting no place at all for a voluntary and arbitrary oath The sense of these words goes in the middle way between the Jew who allowed some place for an arbitrary oath and the Anabaptist who allows none for a necessary one VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst not make one hair white or black That is Thou canst not put on gray hairs or lay them aside VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your communication be yea yea nay nay IN Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Maimon in Pâ—ab cap. 5. Giving and receiving that is business among the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be in Truth and Faith by saying Yes yes No no or according to the very words concerning Yes yes concerning No no. x x x x x x Gittin cap. 7. hal 1. If it be said to a Lunatick shall we write a bill of Divorce for your wife And he nod with his head they try thrice and if he answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to No no and to Yes yes they write it and give it to his wife VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said An eye for an eye c. THIS Law he also cites as clothed in the Gloss of the Scribes and now received in the Jewish Schools But they resolved the Law not into a just retaliation but into a pecuniary compensation y y y y y y Bava Kama cap. 8. Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. Does any cut off the hand or foot of his neighbour They value this according to the example of selling a servant computing at what price he would be sold before he was maimed and for how much less now he is maimed And how much of the price is diminished so much is to be paid to the maimed person as it is said An eye for an eye c. We have received by Tradition that this is to be understood of pecuniary satisfaction But whereas it is said in the Law If a man cause a blemish in his neighbour the same shall be done to him Lev. XXIV 19. It means not that he should be maimed as he hath maimed another but when he deserveth maiming he deserveth to pay the damage to the person maimed They seemed out of very great charity to soften that severe Law to themselves when nevertheless in the mean time little care was taken of lively charity and of the forgiving an offence an open door being still left them to exaction and revenge which will appear in what follows VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever shall smite thee on thy right cheek THAT the Doctrine of Christ may here more clearly shine out let the Jewish Doctrine be set against it to which he opposeth his z z z z z z Bava Kama cap. 8. hal 6. Does any one give his neighbour a box on the ear let him give him a shilling R. Judah in the name of R. Josi of Galilee saith Let him give him a pound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he give him a blow upon the cheek Let him give him two hundred Zuzees if with the other hand let him give four hundred Compare with this passage ver 39. If any shall strike thee on the right cheek turn to him the other also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he twitch him by the ear or does he pull off his hair or does he spit so that his spittle falls upon him or does he take away his coat Note this also and compare ver 40. with it He that will take away thy coat c. or does he uncover a womans head in publick Let him give four hundred Zuzees They fetch the reason of so severe a mulct chiefly from the shame done him that is thus injured and from the disgrace of the thing it self and moreover from the dignity of an Israelite which is declared at large by the Gemarists upon the words cited and by a a a a a a In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1 2 3 c. Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those mulcts say they are established and inflicted according to the dignity of the person injured But R. Akibah said Even the poorest Israelites are to be esteemed as though they were persons of quality divested of their estates because they are the Sons of Abraham Isaac and Jacob. Hence the entrance to our Saviours Doctrine lyes easie 1. He cites the Law of retaliation that by laying one against the other Christian charity and forgiveness might shine the clearer 2. He mentions these particulars which seemed to be the most unworthy and not to be born by the high quality of a Jew that he might the more preach up Evangelical humility and patience and self-denial But why was the law of retaliation given if at last it is melted down into this On the same reason as the Law of death was given concerning Adultery Namely for terror and to demonstrate what the sin was Both were to be softned by charity this by forgiveness that by a bill of divorce or if the husband so pleased by forgiveness also VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And if any will sue thee at the Law and take away thy coat c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coat that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith So in the words of the Talmud alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes his Coat Of this garment thus the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith is a cloak And why is it called Talith Because it is above all the garments that is because it is the outermost garment In this upper garment were woven in those fringes that were to put them in mind of the law of which there is mention Numb XV. 38. Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Sâ—habb fol. 23. 2. He that takes care of his skirts deserves a good coat Hereupon the disgrace was encreased together with the wrong when that was taken away concerning which they did not a little boast nay and in which they placed no small religion Mat. XXIII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
guilty Let us see whether thou canst smell and judg And when they saw that he could not smell and judg they slew him VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom do your children cast them out BY your Children Christ seems to understand some disciples of the Pharisees that is some of the Jews who using Exorcisms seemed to cast out Devils such as they Act. XIX 13. and yet they said not to them Ye cast out Devils by Beelzebul It is worthy marking that Christ presently saith If I by the Spirit of God cast out Devils then the Kingdom of God is come among you For what else does this speak than that Christ was the first who should cast out Devils which was an undoubted sign to them that the Kingdom of Heaven was now come But that which was performed by them by Exorcisms was not so much a casting out of Devils as a delusion of the people since Satan would not cast out Satan but by compact with himself and with his company he seemed to be cast out that he might the more deceive The sense therefore of Christs words comes to this That your Disciples cast out Devils ye attribute not to Beelzebul no nor to Magick but ye applaud the work when it is done by them They therefore may in this matter be your judges that you pronounce these words of my actions out of the rankness and venom of your minds m m m m m m Bab. Joma fol. 57. 1. In the Gloss mention is made of a Devil cast out by a Jew at Rome VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be forgiven him neither in this world nor in that which is to come THEY that endeavour hence to prove the remission of some sins after death seem little to understand to what Christ had respect when he spake these words Weigh well this common and most known doctrine of the Jewish Schools and judg n n n n n n Hieros Sanhedr fol. 37. 3. Bab. Joma fol 86. 1. He that transgresses an affirmative precept if he presently repent is not moved until the Lord pardon him And of such it is said Be ye converted O backsliding Children and I will heal your backslidings He that transgresses a Negative precept and repents his repentance suspends judgment and the day of expiation expiates him as it is said This day shall all your uncleannesses be expiated to you He that transgresses to cutting off by the stroke of God or to death by the Sanhedrin and repents repentance and the day of expiation do suspend judgment and the strokes that are laid upon him wipe off sin as it is said And I will visit their transgression with a rod and their iniquity with scourges But he by whom the Name of God is profaned or blasphemed repentance is of no avail to him to suspend judgment nor the day of expiation to expiate it nor scourges or corrections inflicted to wipe it off but all suspend judgment and death wipes it off Thus the Babylonian Gemara writes but the Jerusalem thus Repentance and the day of expiation expiate as to the third part and corrections as to the third part and death wipes it off as it is said And your iniquities shall not be expiated to you until ye die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we learn that death wipes off Note this which Christ contradicts concerning Blasphemy against the Holy Ghost It shall not be forgiven saith he neither in this world nor in the world to come that is neither before death nor as you dream by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the world to come I. Some phrases were received into common use by which in common speech they opposed the Heresie of the Sadducees who denied Immortality Of that sort were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell c. o o o o o o Bab. Bâ—racoth fol. 54. 1. At the end of all the prayers in the Temple as we observed before they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever But when the Hereticks brake in and said There was no Age but one it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever This distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come you may find almost in every page of the Rabbins p p p p p p Targ. in Râ—th Chap. II. 15. The Lord recompence thee a good reward for this thy good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this world and let thy reward be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come q q q q q q â—aal Tâ—rim Tancâ— in Gen. 1. 1. It that is the History of the Creation and of the Bible begins therefore with the letter Beth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith because two worlds were created this world and a world to come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come hints two things especially of which see r r r r r r In Sanhedr Cap. Châ—lâ—k Rambam 1. The times of the Messias s s s s s s â—â—riâ— Cap. 1. Hâ—l ult Be mindful of the day wherein thou camest out of Egypt all the days of thy life The wise men say By the days of thy life is intimated this world By all the days of thy life The days of the Messias are superinduced In this sense the Apostle seems to speak Heb. II. 5. and VI. 5. 2. The state after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t 〈◊〉 fol. 5â— The world to come is when a man is departed out of this world VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An evil and adulterous generation seeketh after a sign I. THEIR Schools also confessed that signs and miracles were not to be expected but by a fit generation u u u u u u Hieros Soâ—ah fol. 24. 2. The Elders being once assembled at Jericho the Bath Kol went forth and said There is one among you who is fit to have the Holy Ghost dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that this generation is not fit They fix their eyes upon Hillel the Elder The Elders being assembled again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room in Jabneh Bath Kol came forth and said There is one among you who is fit to have the Holy Spirit dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that the Generation is not fit They cast their eyes upon Samuel the Little II. That generation by which and in which the Lord of Life was Crucified lay and that deservedly under an ill report for their great wickedness above all other from the beginning of the world until that day Whence that of the Prophet Who shall declare his generation Esai LIII 2. that is his generation viz. that generation in which he
VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not five sparrows sold for two farthings TWO Sparrows were sold for one farthing d d d d d d Mat. X. 29. and five for two We find that Doves were sold in the Temple upon the account of women in child-bed and their issues of blood by whom a pair of Turtles and young pigeons were to be offer'd if they had not wherewithal to present a more costly sacrifice so probably the Sparrows were likely to be sold upon the account of lepers in the cleansing of whom they were made use of e e e e e e Levit. XIV 4. I confess the Greek Version in this place hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two sparrows but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little birds And yet if you will believe the far-fetcht reason that R. Solomon gives you will easily imagine that they are sparrows that are pointed at The leprosie saith he came upon mankind for an evil tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for too much garrulity of words and therefore in the cleansing of it they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparrows that are always chirping and chattering with their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not one of them is forgotten before God f f f f f f Beresh rabb fol. 88. 4. R. Simeon ben Jachai standing at the mouth of his Cave wherein he lay hid for the space of thirteen years he saw a certain man catching of birds And when he heard Bath Kol out of Heaven saying mercy mercy the birds escaped But when he heard Bath Kol saying the pain of death then was the bird taken He saith therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bird is not taken without God much less the life of a man This passage is also recited in Midras Tillen g g g g g g Fol. 15. 1. but the circumstances vary VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But he that denyeth me c. COnsider whether in these words and in the following Verse our Blessed Saviour do not point at those two unpardonable sins Apostacy or denying and renouncing of Christ and Blasphemy or the sin against the Holy Ghost The first is called a sin unto death h h h h h h 1 Joh. V. 16. And so in truth and in the event is the latter too I find them indeed confounded by some who discourse upon the sin against the Holy Ghost when yet this difference may be observed viz. that Apostacy cannot properly be charged on any but who have already profest Christianity but Blasphemy against the Holy Ghost was uttered by the Scribes and Pharisees at that time that they disowned and rejected Christ. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he divide the inheritance with me I. IN the titles of brethren this obtained amongst them that as the eldest was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born so the younger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple because without the title of first-born It seems to be only two brethren here betwixt whom the complaint is made but which of them is the complainant it is not so easie to determine You will say the younger most probably because it is more likely that the first-born should wrong the younger than the younger the first-born And yet in that Court of Judicature which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Court of thou draw and I 'll draw the younger might be troublesome to the first-born as well as the first-born to the younger That matter was thus i i i i i i Baâ—a bathra fol. 13. 1. When a Father had bequeathed to his first-born and younger Son a servant and an unclean beast which could not be parted in two then saith the one to the other do thou draw or I 'll draw that is do thou redeem thy share or I will redeem mine Now here the younger brother may be perverse and as well hinder the redemption as the first-born II. In the division of inheritances how many vexations and quarrels may arise both reason and common experience do abundantly teach us The Rabbins are very large upon this head and suppose that great controversies may arise either from the Testament of the Father or the nature of the inheritance or the quality of the Sons as if the younger Son be a Disciple of the Wise-men and the elder not if the younger be made a Proselyte the elder a Gentile c. But in the instance now before us the complaint or controversie is not about dividing but about not dividing because the first-born most probably would not gratifie the younger in that thing The Judges in that case was the Bench of the Triumviri these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges in the Controversie and decreed concerning the right or equity of dividing And either some were appointed by them or some chosen by those between whom the cause depended as arbiters in the case and these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividers those that took care as to the equality of the division Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter unless either himself or Brother or both were of the number of his Disciples VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Soul take thine ease eat drink c. k k k k k k Tâ—anith fol. 11. 1. WHen the Church is in distress let not any man then say I will go into mine house and will eat and drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peace be to thee O my soul. For if any one shall so do it is written of him behold joy and gladness staying Oxen and killing Sheep eating flesh and drinking wine Let us eat and drink for to morrow we shall dye But what follows It was revealed in mine ears by the Lord of Hosts surely this iniquity shall not be purged away from you till you dye And what if he should so say and do when the Church is not in distress VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This night shall thy soul be required of thee HOwever this following story hath something in it that may be laught at yet hath it something in it that is serious enough l l l l l l Elleh Haddehbarim rabb fol. 300. 1. The Rabbins say It fell out in the days of R. Simeon ben Chalaphta that he went to a certain Circumcision and there feasted The Father of the infant gave them old wine wine of seven years old to drink and said unto them with this wine will I grow old in the joy of my Son They feasted together till midnight R. Simeon ben Chalaphta trusting to his own vertue went out at midnight to go into the City In the way he finds the Angel of death and observes him very sad Saith he to him who art thou He saith I am the messenger of the Lord And why then saith
Israel The Lord thy God is one Lord. And so being blind as to the mystery of the Trinity are the more hardened to deny that Our Saviour strenuously asserts here the God-head of the Son or Messiah namely that he hath the same power with the Father the same honour due to him as to the Father that he hath all things in common with the Father and hence he makes this reply upon them about healing on the Sabbath my Father worketh on the Sabbath day so do I also VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son can do nothing of himself THAT is The Messiah can do nothing of himself For he is a Servant and sent by his Father so that he must work not of his own will and pleasure but his Father's Isai. XLII 1. Behold my servant Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold my Servant the Messiah So Kemch in loc and St. Paul Philip. II. 7. The Jew himself however he may endeavour to elude the sense of that phrase The Son of God yet cannot deny the truth of this Maxim That the Messiah can do nothing but according to the will and prescription of his Father that sent him Which he also will expound not of the weakness and impotency but the perfection and obedience of the Son that he so doth VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The hour cometh and now is when the dead shall hear c. THE Jews as we have said before looked for the Resurrection of the dead at the coming of Messiah and that truly and with great reason though it was not to be in their sense The Vision of Ezekiel about the dry bones living Chap. XXXVII and those words of Isaiah thy dead men shall live c. Chap. XXVI 20. suggesting to them some such thing although they grope exceedingly in the dark as to the true interpretation of this matter That of R. Eliczer is well enough n n n n n n Chetub â—ol 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth the Gentiles do not live which somewhat agrees with that of the Apostle Ephes. II 2. Ye were dead in trespasses and sins Nor does that of Jeremiah Bar Abba sound much differently o o o o o o Sanhedr fol. 92. 2. The dry bones Ezek. XXXVII are the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom is not the moisture of the Law It is true many bodies of the Saints arose when Christ himself arose Matth. XXVII 52. But as to those places in Scripture which hint the Resurrection of the dead at his coming I would not understand them so much of these as the raising the Gentiles from their spiritual death of sin when they lay in ignorance and Idolatry to the light and life of the Gospel Nor need we wholly expound Ezekiel's dry bones recovered to life of the return of the Tribes of Israel from their Captivity though that may be included in it but rather or together with that the resuscitation of the Israel of God that is those Gentiles that were to believe in the Messiah from their spiritual death The words in the Revel XX. 5. This is the first Resurrection do seem to confirm this Now what and at what time is this Resurrection When the great Angel of the Covenant Christ had bound the old Dragon with the Chains of the Gospel and shut him up that he should no more seduce the Nations p p p p p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lying Wonders Oracles and Divinations and his False-gods as formerly he had done that is when the Gospel being published amongst the Heathen Nations had laid open all the devices and delusions of Satan and had restored them from the death of sin and ignorance to a true state of life indeed This was the first Resurrection That our Saviour in this place speaks of this Resurrection I so much the less doubt because that Resurrction he here intends he plainly distinguishes it from the last and general Resurrection of the dead vers 28 29. this first Resurrection from that last which he points therefore to as it were with his finger the hour is coming and now is c. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To execute judgment also because he is the Son of man DAN VII 13. Behold one like the Son of Man came with the Clouds and came to the Antient of days and there was given him dominion and glory c. To this our blessed Saviour seems to have respect in these words as the thing it self plainly shews R. Solomon upon the place One like the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King the Messiah R. Saadias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Messiah our righteousness When our Saviour declared before the Sanhedrin Ye shall see the Son of Man sitting on the right hand of power and coming in the Clouds they all said art thou Christ the Son of the blessed God by which they imply that the Son of God and Christ are convertible terms as also are Christ and the Son of Man And it plainly shews that their eyes were intent up-this place Art thou that Son of Man spoken of in Daniel who is the Son of God the Messiah So did Christ in these words look that way VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As I hear I judge HE seems to allude to a custom amongst them q q q q q q Sanhedr cap. ult hal â— The Judge of an inferior Court if he doubts in any matter goes up to Jerusalem and takes the determination of the Sanhedrin and according to that he judgeth VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burning and shining light HE speaks according to the vulgar dialect of that Nation who were wont to call any person famous for life or knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle r r r r r r Beresh rabba fol. 95. 4. Shuah the Father-in-law of Judah Gen. XXXVIII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candle or light of the place where he lived The Gloss is One of the most famous men in the City inlightning their eyes hence the title given to the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Candle of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lamp of light VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures THIS seems not to be of the imperative but indicative mood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures and in them ye think ye have eternal life and they are they that testifie of me yet ye will not come to me that ye might have life What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means is not unknown to any that have but dipt into Jewish Authors It denotes a something more narrow search into the Scriptures something between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enquiry into the literal and Cabbalistical sense of the words as R. Bechai in every leaf shews by several
truth that death is the wages of sin yet is it not to be understood so much of those very pangs whereby the Soul and Body are disjoyned as the continuation of the divorce betwixt Soul and Body in the Grave VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt not leave my Soul in Hell IT is well know what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Greek Authors viz. the state of the dead be they just or unjust And their Eternal state is distinguished not so much by the word it self as by the qualities of the persons All the just the Heroes the followers of Religion and Vertue according to those Authors are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades but it is in Elysium in joy and felicity All the evil the wicked the unjust they are in Hades too but then that is in Hell in torture and punishment So that the word Hades is not used in opposition to Heaven or the state of the blessed but to this world only or this present state of life which might be made out by numberless instances in those Authors The Soul of our Saviour therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descended into Hell i. e. he passed into the state of the dead viz. into that place in Hades where the Souls of good Men went But even there did not God suffer his Soul to abide separate from his body nor his body to putrifie in the Grave because it was impossible for Christ to be holden of those bands of death seeing his death was not some punishment of sin but the utmost pitch of obedience he himself being not only without sin but uncapable of committing any VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let me speak freely c. IT is doubted whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred I may or let me If that which R. Isaac saith obtained at that time viz. Those words my flesh shall rest in hope teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That neither worm nor Insect had any power over David u u u u u u Mâ—dr Till fol. 13. 4. then was it agreeable enough that St. Peter should by way of Preface crave the leave of his Auditory in speaking of David's being putrified in the Grace and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendred let me But I may pleaseth me best and by this Paraphrase the words may be illustrated That this passage Thou shalt not leave my soul in Hell c. is not to be applied to David himself appears in that I may confidently averr concerning him that he was dead and buried and never rose again but his Soul was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the state of the dead and he saw corruption for his Sepulchre is with us unto this day under that very notion that it is the Sepulchre of David who dyed and was there buried nor is their one syllable any where mentioned of the Resurrection of his body or the return of his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the state of the dead I cannot slip over that passage w w w w w w Hieros Chaâ—ig fol. 78. 1. R Jose ben R. ben saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David dyed at Pentecost and all Israel bewailed him and offered their Sacrifices the day following VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord said unto my Lord. c. SEEING St. Peter doth with so much assurance and without scruple apply these words to the Messiah it is some sign that that Comment wherewith the later Jews have gloz'd over this place was not thought of or invented at that time Glossing on the words thus The Lord said unto Abraham sit thou on my right hand x x x x x x Sanhedr fol. 108. 2. Sem the great said unto Eleazar when the Kings of the East and of the West came against you how did you do He said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took up Abraham and made him sit at his right hand He threw dust upon them and that dust was turned into Swords Stubble and that Stubble was turned into Darts so it is said in David's Psalm the Lord said unto my Lord sit thou at my right hand Where the Gloss very cautiously notes that these words The Lord said unto my Lord are the words of Eleazar whose Lord of right Abraham might be called y y y y y y Nederim fol. 32. 2. R. Zechary in the name of R. Ismael saith God had a purpose to have drawn the Priesthood from Sem according as it is said he was the Priest of the Most high God But when he pronounced his blessing of Abraham before his blessing of God God derived the Priesthood from Abraham For it is said and he blessed him saying Blessed be Abraham of the Most High God possessor of Heaven and Earth and blessed be the Most High God Abraham saith unto him doth any one put the blessing of the Servant before the blessing of his Lord Immediately the Priesthood was given to Abraham As it is said The Lord said unto my Lord sit thou on my right hand It is written afterward thou art a Priest for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the words of Melchizedek who had not placed his blessings in due order And forasmuch as it is written And he was a Priest of the Most High God it intimates to us that he was a Priest but his seed was not Can we think that this Gloss was framed at that time when St. Peter so confidently as though none would oppose him in it applied this passage to the Messiah which also our Saviour himself did before him to the great Doctors of that Nation and there was not one that opened his mouth against it Matth. XXII 44. VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Baptised every one of you in the name of Iesus Christ. BEZA tells us That this doth not declare the Form of Baptism but the scope and end of it Yet this clause is wanting in the Syriack Interpreter Wherever he might have got a Copy wherein this was wanting yet is it not so in other Copies But to let that pass What he sayeth that this doth not declare the Form of Baptism is I fear a mistake for at that time they Baptised amongst the Jews in the name of Jesus although among the Gentiles they Baptised in the Name of the Father and the Son and holy Ghost that Jesus might be acknowledged for the Messiah by them that were Baptised than which nothing was more tenacionsly and obstinately denyed and contradicted by the Jews Let the Jew therefore in his Baptism own Jesus for the true Messiah and let the Gentile in his confess the true God three in one VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were added about three thousand souls AND Chap. IV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About five thousand To which I would referr that passage in Psal. CX 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
cap. 11. Here Lands are sold not so much upon the account of their own poverty as the poverty of others CHAP. V. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Kept back part of the price c. DIDST thou not remember O Ananias what things had been prophesied concerning the Spirit of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the King Messiah viz. a spirit of Wisdom and understanding c. Isai. XI 2. He shall make him quick of scent in the fear of the Lord. d d d d d d Sanhedr fol. 93. 2. Rabba saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smelleth and judgeth Not after the sight of his eyes doth he judge Bar-Cozbi reigned two years and an half and said to the Rabbins I am the Messiah they reply upon him it is written of the Messiah that he smelleth and judgeth let us see if thou canst do so also c. The Gloss is He smells out a man whether he be guilty or innocent By what apprehension of things Ananias was so deceived as to think to have deceived the Holy Ghost is not easie to conceive or guess He might understand by the instance of Gehazi how quick and â—agacious the Spirit of a Prophet is in detecting all cheats and tricks and did he not suppose the Apostles endowed with a spirit as capable as the Prophet's was whatever it was that had blinded him to that madness or hardened him to that daringness in sin he abides as a dreadful monument throughout all ages of the indignation of God upon all those that shall contemn and vilifie his Holy Spirit whom if he did not blaspheme within his heart how near was he to that sin such mischiefs can Hypocrisie and Covetousness bring about It is not to be searched out of what degree or quality this Ananias was There is some probability he was not of the meer vulgar sort but of some higher rank because the mention of him falls in with that of Barnabas and there are more things that do in some measure perswade us For what hinders why he should not be supposed to have been one of that number upon whom the Holy Ghost had been shed What Judas was amongst the twelve that might he be amongst the hundred and twenty endowed with the gifts of the Holy Ghost and yet a Devil For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have something more in it than lying to the Holy Ghost Perhaps it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsifying the Holy Ghost and making him a lyar VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Peter said c. WHether St. Peter derived the Authority of sentencing this man to an immediate death from those words of our Lord whose soever sins ye retain they are retained Joh. XXI or whether from some immediate revelation or both he gives a notable instance of his own repentance and recovery after his fall whiles he who by a lie yea even perjury it self had denyed his Master doth such severe execution upon another for a lie he was guilty of VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wound him up c. THEY having no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burying Cloths at hand do bind up the dead man in what fashion they can and carrying him out of that place commit him to the earth VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the space of three hours SO long a space of time being spent for interring the deceased doth seem to hint something as to the distance of the burying place which in the Cities of the Levites we have thus described The Suburbical Lands for the Levitical Cities are defined in the Law to be three thousand cubits from the wall of each side outward According as it is said From the wall of the City and outward a thousand cubits And it is elsewhere said ye shall measure from without the City on the East side two thousand cubits The thousand cubits are the Suburbs of the City and those two thousand which they measure beyond those are for Fields and Vineyards Now they assign the burying place for each City beyond all these bounds because they do not bury their dead within the limits of the City e e e e e e Maimon Shemittah Vejobel cap. 13. The burying place from a Levitical City was above a mile and an half distant Was it so in other Cities that belonged not to the Levites doubtless burying places were at some distance from all Cities but whether so far may be enquired but must not be the matter of our present search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not knowing what was done Hence probably we may gather the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wound him up is added Had the deceased been carried to his own House or Lodgings by them who brought him out of the Chamber where he fell down dead to fetch burying cloths his Wife could not have been ignorant of what had fallen out but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wound him up as well as they could in his own Cloths and so carried him out and buried him VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the rest durst no man joyn themselves unto them WHO should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest be those certainly that were of the number of the hundred and twenty excepting the XII Apostles Of this number I presume Ananias might be one and the rest being terrified by the fate of one of their own order conceived so great a dread and reverence for the Apostles that they durst not joyn with them as their equals VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That at least the shadow of Peter passing by might overshadow some of them AND why the shadow of Peter more than the rest of the Apostles who shared an equal authority and power of miracles with himself ver 12 1. It must be supposed that the sick were not brought out in their beds into the streets unless they had first seen Peter or were assured that he must pass by 2. It is a question whether they that brought out their sick knew any other of the Apostles besides Peter They had heard him speaking they had seen him doing while the rest were silent and sat still And that which these believers here do doth not so much argue his preeminence beyond the rest of the Apostles as that he was more known and noted than the others were VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this life THERE is no necessity that these words should beget any difficulty if we will observe that ver 17. there is mention of the Sect of the Sadducees So that the words of this life are words that assert and prove this life that is the resurrection which the Sadducees deny For the controversie was about Jesus his resurrection VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamaliel a Doctor of the Law THIS was Rabban Gamaliel the first commonly and by way of
of the Covenant I need not instance hundreds of places do evidence it But what could any one see in the Ark that might speak Gods Covenant There was indeed the Mercy seat upon it and the two Cherubims at the several ends of it and the cloud oft between and this was all that any Israelite could see that looked upon it But this was not that that intitled it to that Title but the two Tables of the Law that were in it And so Moses himself doth make the exposition Exod. XXXIV 28. He wrote upon the Tables the words of the Covenant the ten Commandments Deut. IX 11. At the end of forty days and forty nights the Lord gave me the two Table of stone the Tables of the Covenant And to spare more instances you find the terms Covenant and Commands to be convertible or to mean one and the same thing Psal. CV 8. He hath remembred his Covenant the word which he Commanded And Psal. CXI 9. He Commanded his Covenant for ever He Commanded his Covenant a strange expression and a comfortless expression as one would think his Covenant to be nothing but a company of impossible Commands his Covenant to be nothing but a Law the Ministration of which the Apostle tells us was the Ministration of death II Cor. III. As he I thought he would have stroked his hand over the sore and prayed and he bids only Go wash in Jordan So one would think it should be said He hath promised tendred ingaged his Covenant and it comes off only with this He hath Commanded his Covenant And here we are come to the great question Under what notion the Moral Law stands in the Covenant of grace You know who they were that have held and I doubt too many hold it at this day that to Israel it was a Covenant of Works and thereupon infer that Christians are delivered from the obligation of the Moral Law because they are not under the Covenant of Works but the Covenant of Grace And accordingly they understand that distinction of the old Covenant and new mentioned so much by the Apostle in the Epistle to the Hebrews that the old Covenant means the Moral Law and the new Covenant the Gospel To these men let me first speak in the style of God to Abraham Gen. XV. 5. Look up to Heaven and count the Stars if thou canst number them So look up to Heaven and see the old Moon and the new and observe them Are they really two several Moons No but one and the same Moon under various shapes Or look on the Earth upon a person now Regenerated he was before an old Creature now he is a new II Cor. V. 17. What is he now a really distinct person from what he was before No but of a different condition only the same man but his condition and temper changed So the Covenant of Grace is the same like Christ the chief Tenor of the Covenant yesterday and to day and the same for ever the same from the first day that it was given to Adam to the last day of the World and till Time shall be no more The same under the Law the same under the Gospel but clothed in different garments in administrations of various fashions The Covenant of Grace to the Jew was Believe in Christ and be saved as it is to us as the Apostle clears in all his Epistles more particularly in Heb. XI But to them God added thus Because the Doctrine of Christ is not yet so clear use these Ceremonies which figure out the actings and Office of Christ the Priesthood his Mediating the Sacrifices his Death cleansing with Blood his purging of Sin and the like And because no other people is yet to be admitted to the Church and true Religion but themselves use these Ceremonies to distinguish you from all other people till time come that the Gentiles come to be admitted So that these Ceremonies were not the Covenant of Grace to them nor a Covenant of Works to them but only the manner and mode of the administration of the Covenant of Grace till the Gospel should come which when it came and Christ was come then the Doctrine of Christ was clear and all Nations were come in then were these Ceremonies laid aside and a clean different administration of the Covenant of Grace brought in and under these reasons are these different administrations called the old and new Covenant So that the Ceremonial part of the Law is called the old Covenant but the Moral doth not fall under that title nor vanish as the other did And secondly To these that we are speaking of let me propose this question Did God go backward in his Covenanting first to give a Covenant of Grace to Adam when he had broke his Covenant of Works and after to give a Covenant of Works to Israel and to lay by his Covenant of Grace The Sun in the sky stood still once and went backward once but the glorious Son of Righteousness that rose in the Covenant of Grace the first day of Adam never stood still never went back but is still keeping his course to save by Grace to save in the Covenant of Grace and not by Works If I go to Jonathans house again saith Jeremy I shall surely die and if God send man back to a Covenant of Works when Adam himself failed in his Covenant of Works man is but lost for ever And thirdly Let us read the Draught of the Covenant it self This Indenture made betwixt the great God and poor dust and ashes sinful and miserable witnesseth That God of his infinite Love and Grace and Mercy doth promise and demise and let to this poor creature Grace and Glory interest in himself and Heaven Provided always That man keep his Law and do those Commands that God lays upon him For God could not make a Covenant of Grace but it must include Commandments and a Law unless he would have conditioned thus with him Do what thou wilt live as thou wilt Eat Drink Revel be Epicure be Atheist and yet thou shalt enjoy me for ever thou shalt be blessed for ever We may tremble at such Language The Stool of wickedness could do no more And how cheap and vile a thing were God if to be enjoyed on such terms as these Man as he is a Creature must have a Law from his Creator or else God should resign his authority and let man be his own God Our obedience to God is founded in God himself If God be God serve him an argument so urgent that t is never to be dissolved And therefore that clause is set before the ten Commandments and set after divers Commands afterwards I am the Lord as an argument sufficient to challenge obedience There is nothing can dissolve the bond of mans obedience to his Creator unless God would cease to be God for if God be God serve him And therefore the Covenanting for Grace is so far from abating of a
cursed that Adam and all the Saints of God might not look for blessedness upon the Earth but in Christ nor for Christ nor his Kingdom upon this cursed Earth but in Heaven O Jew the Earth is cursed where canst thou find a place upon it for Messias blessed Kingdom All is but as Meshek and the Tents of Kedar to him he finds not a place here to lay his head I may say the title over Christs head was and is a stumbling block under the Jews feet where it was written Jesus of Nazareth and they looked for Messias of Bethlehem King of the Jews and they saw nothing in him but poverty and contempt In Joh. XVII 24. Father I will that those whom thou hast given me be with me where I am Where I am where is that Not here wherein is poverty contempt and dishonor as he experienced when he was here but to see my glory there where he is glorified Alas What treatment can he provide for them here Can he spread a table for their full satisfaction in this Wilderness where he found none for himself The dish he sets before them is In this world you shall have tribulation but be of good chear there is better chear provided for you in my Fathers house This is but a Wilderness you are passing through Canaan is the land provided for the flowing with milk and hony In my Fathers house there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many abiding places here you are flitting from place to place and no abiding but I have prepared a Rest for the people of God An unfit place here where there is nothing but changes and vicissitudes and where in a moment Amnons mirth and feasting may be turned into mourning and misery All the days of my appointed time will I wait till my change cometh saith Job Why he met with changes enough but he means his great change when he should be changed no more than that that he looks for and trusts in An unfit place this when the house may be blown down whilst we are feasting in it as it happened to Jobs children This World then is no fit place for Christ to entertain his people in Secondly A believer in this World is not yet capable of the Entertainment that Christ has to give him therfore that is reserved for him in his Fathers house As Christ tells his Disciples I have many things to speak to you but you cannot bear them So I say in our present case Christ hath many excellent treatments to entertain them withal but here they are not fit for them while we are in this corruptible flesh we want the wedding garment Flesh and blood cannot inherit the Kingdom of God So corruptible bodies are not garments fit for these divine entertainments 1. The Soul in these bodies does not act to the utmost extent its nature is capable of It is like a bird that let out injoys a whole World of liberty but not before There is a kind of immensity in the Soul and this is one part of Gods image Any one Soul among us could hold as much wisdom goodness c. as God in its degree and capacity but it is straitned in these bodies that it cannot act to such an extensiveness As the River is straitned within its banks till it fall into the Ocean so the Soul here is straitned by ignorance infirmities pressures but at death it slips into the Ocean of Eternity where there is no more straitness 2. How impossible is it in these mortal bodies to see God as he is How hard through the fogs of flesh to see the things of God How impossible to behold God in his essence In the mount will the Lord be seen and not in the low vallies of mortality and corruption Oh! I cannot but with rapture consider of the strange and blessed change that blessed Souls find as soon as ever departed Here we are groping after him and much ado we have to discern a little of him here one cloud or other is interposing twixt our contemplation and that Sun But as soon as we are got out of the body we behold that incomprehensible light as he is Oh! what rapture of Soul will it be to see all clouds dispelled and to look with open full eye upon the Sun Oh! this is our God we have groped we have waited for him What the Apostle saith II Cor. III. ult But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory This is of transcendent comfort for believers it being their happiness here to behold as in a glass the glory of the Lord and to be changed into the same image What ravishment of Joy will it be to find it effected to the utmost in Eternity 3. How impossible is it to keep the heart fixed on God here While flesh hangs on it that will be making it to flag aside A SERMON PREACHED AT HERTFORD Assise April 6. 1666. I JOHN V. 16. There is a sin unto death I do not say that he should pray for it AND it is a deadly sin indeed that outvies and excludes the charity of this Apostle A man as his Writings evidence of him and as Ecclesiastical History testifies concerning him composed altogether of Charity His Epistles evidence to you how urgent he is for love one to another and Ecclesiastical History will tell you that his common salutation to all he met was Let us love one another But here he hath met with a wretch to whom he cannot find in his heart to say God speed A deadly sin and a deadly sinner to whom he cannot allow the Christian the Common the needful Charity of his own or other mens prayers O no It is a sin unto death The uttering of the first clause There is a sin unto death may not undeservedly nor impertinently move such another inquiry in the Congregation as the uttering of those words of our Saviour One of you shall betray me did move at his Table every one then to say Is it I and every one here to say is the sin mine As it was time for every one of Israel to look about him lest the thing should fall to his share when Joshua proclaimed among them There is an accursed thing in the midst of thee O Israel Josh VII 13. So when the Holy Ghost proclaimeth in the words of the Text There is a sin unto death is it not time is it not pertinent for every one that is within hearing to look about and take heed lest this dead Concubine do lie at the threshold of his door as she did in Gibeah Judg. XIX And what hath any notorious sinner to say for himself why the Law of the Text should not proceed against him and condemn his profaneness uncleanness wickedness unconscionableness under the name and title of a sin unto death seeing it seemeth a great deal more currant that
there is sin unto death than that there should be any sin that is not unto death as our Apostle saith there is in the words immediately going before these that I have chosen In these that I have chosen you see there are two clauses and out of either of them arise two Questions Out of the former I. What sin it is the Apostle means And II. Why he titles it by such a name A sin unto death Out of the latter I. Why he forbideth to pray for it And II. Why he forbideth not to pray for it I mean why he speaketh not out in down right terms I say that he should not pray for it but says only I say not that he should The Rhemists Popish Expositors upon the place will answer you even all these questions with a breath if you will but take their words and little more than their bare word must you expect for the proof and confirmation of what they tell you 1. They will tell you that the sin our Apostle means is any sin whatsoever that any one lives in unrepentant all his time 2. They will tell you that it is titled A sin unto death because he lives in it till his death and so dies in it 3. They will tell you that the Apostle by not praying for him means not praying for him when he is dead but he that sins not a sin unto death that is that lives not in his sin till he die but repents of it before for him you must pray after his death For that the place is most properly or only meant of praying for the departed say they this convinced that neither the Church nor any man is debarred here from praying for any sinner while living nor for remission of any sin in this life And so they go on When I read these mens Annotations on this Scripture they often mind me of Benhadads servants with ropes about their necks catching at any word that fell from the King of Israels mouth that might be for any advantage to their forlorn and lost cause and condition These mens Popish cause hath had the rope about its neck now a long time and been in a lost and forlorn case and I cannot tell whether I should laugh or frown to see what pitiful shift and shameful scrambling they make for it by catching at any word or syllable in the Scripture or Fathers and wresting and twisting and twining it to any seeming or colourable advantage to their condemned cause to save it from execution Certainly they are at a very hard pinch for proof of praying for the dead when they make such a scraping in this portion of Scripture to rake it out thence whereas the words are as far from meaning the living praying for the dead as the dead praying for the living And at the very same game they be in their notes upon our Saviours words concerning the sin against the Holy Ghost that it shall never be forgiven in this World nor in the World to come Matth. XII 32. Their note is that some sins may be remitted in the next life and consequently this proves Purgatory As the poor frantick distracted wretch at Athens that fed and pleased himself with this fancy that every ship that came into the Port was his ship that all the goods that came into the Town were his goods whilst he himself in the mean time was miserably poor naked and ready to famish so these men think every verse in Scripture brings in something to their stock every saying of the Fathers something to their bank whilst in the mean while their pitiful cause walks starven and poor and blind and naked and stands in need of all things The sin against the Holy Ghost indeed is distinct and something different from this sin unto death that our Apostle speaketh of yet since there is such a particular sin against the Holy Ghost that is so deadly why should not these men think that sin in the Text that carries so deadly a name is a particular sin likewise It is true indeed that a sin in which a man continues unrepenting until his death and in which he dies may very justly be called A sin to death that is a sin until his death and it will prove A sin to death eternal but that the Apostle means here a particular sin and that he estimates it not by its length but by its weight not by how long the party continues in it but by how grievous the sin is in it self will appear as we go along partly by discovery of the reason of the title he puts upon it and partly by discovery of the very sin it self that is here intended But before we begin with the discovery of the reason of the title let us a little look first into the meaning of those words of our Saviour Joh. XX. 22. He breathed on them and saith unto them Receive ye the Holy Ghost whose soever sins ye remit they are remitted to them and whose soever sins ye retain they are retained Do not the Apostles here receive a new power or priviledge or guift which Christ had not imparted to them before Else why such an action as he had never used toward them before so breathing on them The common acceptation of these words whose soever sins ye remit or retain are remitted or retained is to make them to mean the same thing with what ye bind on Earth shall be bound in Heaven c. But besides that the expressions are of a vast difference why if Christ had given them the very same power in those words that he doth in these why should he repeat it especially why should he use such a solemn and unusual rite toward them to breath upon them He had given them power of miracles and healing and casting out Devils before without breathing upon them He had given them power of binding and loosing that is of establishing or abolishing the rites and Laws of Moses for so the Phrase in the common acceptation of the Nation did only signifie and this he did without breathing upon them Therefore certainly in this his new action and these his new words as I may call them he gives them some new power and that in two kinds 1. In his breathing upon them and bidding them receive the Holy Ghost he gives the Holy Ghost to give again or he gives them power by the imposition of their hands to bestow the Holy Ghost as the sacred Story tells you the Apostle did and none but the Apostles could do And 2. In his words whose soever sins ye remit or retain he gives them a punitive or executive double power viz. To strike desperate or incorrigible and horrid transgressors with some corporal punishment or stroke or else to give them up to Satan to be tortured and scourged in body and vexed and disquieted in mind Where had Peter his warrant to strike Ananias and Sapphira with death but from these words And Paul
to strike Elymas with blindness and to deliver Hymenaeus and Alexander unto Satan but from that Apostolick power which Christ granted to the Apostles in these words Well might not these sins very well be called sins unto death that were overtaken with such deadly and dreadful penalties Was not that sin a sin unto death that was to be retained as retaining is set in di rectopposition to remitting Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it who do bewray their ignorance one way that they may serve their own turn another their ignorance of the proper original of the Phrase sin unto death that they may serve their turn about praying for the dead The greatest difficulties of the Scripture lie in the Language for unlock the Language and Phrases and the difficulty is gone And therefore they that take upon them to preach by the spirit and to expound the Scripture by the spirit let them either unlock to me the Hebrew Phrases in the Old Testament and the Greek in the New that are difficult and obscure or else they do nothing Now to attain to the meaning of such dark and doubtful Phrases the way is not so proper to put on them a sense of our own as to consider what sense they might take them in to whom and among whom the things were spoken and written in their common Speech If it were well considered how the Jewish Nation understood binding and loosing in their Schools and in their common Speech we should never need to mint such senses of our own to put upon the Phrase it would so be done to our hands Such an obscure Phrase is that of our Saviours about the sin against the Holy Ghost that it shall never be forgiven neither in this life nor c. And the collection that the Rhemists make upon it may seem very Logical for in that he saith that sin shall not be forgiven in the World to come doth it not argue that some other sins are then forgiven But this is their own sense and Logick it is not our Saviours Now how should we know our Saviours sense By considering how they would understand it to whom the words were spoken in their common acceptation and Language viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God which was that repentance and the day of expiation expiated a third part of the sin corporal punishment inflicted by the Magistrate expiated another third part but death did quite wipe it clean out for say they it is written This sin shall not be purged from you till you die which argues that it was purged by death No saith our Saviour neither in this life either by repentance nor day of expiation nor corporal punishment nor pardon in the life to come by the purging and wiping out of death Such an obscure Phrase is this before us A sin unto deâ—th and it seems a fair sense which the Rhemists have put upon it of their own viz. that it should mean A sin a man liâ—es in till he die But this is their own sense it is not the Apostles Now how should we know the Apostles sense By considering how they understood this Phrase in their common Language to whom he wrote And how was that Take it up by this Observation That in the Jewish Schools and Nation and Language this was a most frequent and ordinary saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man do such or such a thing as should not be done ignorantly he is to bring a sin offering and that attones for him But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do it wilfully he is bound over to cutting off And in this they speak but the words of the Law in Numb XV. 27 28. If any soul sin through ignorance he shall bring a she goat of the first year for a sin offering And the Priest shall make an attonement for him that sinneth ignorantly But the soul that doth ought presumptuously whether he be born in the Land or a Stranger the same hath reproached the Lord That soul shall be cut off from among his people Now what is meant by cutting off If you ask some they will put a sense of their own upon the Phrase and tell you it means a cutting off or separating a person from the Congregation and publick Assemblies by Excommunication But ask the Jews to and among whom the thing was spoken what it means in their common speech and acceptation and they will tell you cutting off means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven Death or destruction by the hand of God Interpreting the matter to this purpose that if a person sinned wilfully and presumptuously there was no sin offering allowed in that case but the party so offending fell immediately under liableness to divine vengance to be destroied or cut off by the hand of Heaven And this interpretation of the Phrase of cutting off the Apostle Paul doth justifie in that passage Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgment c. That Text of Moses lots out the family of the Achan that we are speaking of the sin unto death and this Text of the Apostle takes him by the poll and tells what sin it is It tells you what sin it is viz. Sinning wilfully after we have received the knowledge of the truth It limits to you why it is called a sin unto death because there is no other way upon the committing of it but a certain fearful expectation of judgment and fiery indignation And it gives you some intimation why no praying for it because no sacrifice for it Before we come to speak upon the words we have some cause to muse and mourn over them As it is said Origen wept over that passage of the Psalmist that after his Apostasie stung him in Psal. L. 16 17. But unto the wicked God said what hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee If there be no sacrifice for sin but a fearful expectation of judgment and fiery indignation when we have sinned wilfully after we have once received the knowledge of the truth Men and brethren what shall we do Take the truth in the sense that may help most to favour us for the Gospel as it means there indeed And take sinning wilfully for as exclusive a term as you can to shut and exclude us out of the guilt here intended yet who can say but he hath sinned wilfully since he received the knowledge of the Gospel over and over If I should take Jeremiahs course in his fifth Chapter and vers 4. and forward sending first to the poor or inferior rank and ask
God the true Messias And the Jews that would not believe that no sign would serve to make them believe That indeed you 'l say gave assurance to all men that he was the Son of God the true Messias but how did that give assurance that there should be an universal Judgment and he the Judge Truly he that knows what the true Messias means needs no more proof and demonstration of that than his very Character He is heir of the World he is Prince and Saviour he is King in Sion he is set up above all Principality and power as the Scripture speaks these and divers other things of him and doth any man need more evidence of his being judge of all the World But our question is how that is inferred or argued from his Resurrection The Resurrection of Christ did beget and effectuate a double Resurrection for you have mention of a two fold Resurrection in Scripture First There is mention of the first Resurrection Rev. XX. 5. The Millenary not able to clear the notion whereof nor to spell out the meaning hath bewildred himself in those wild conceptions as he hath done The first Resurrection began and took place presently after our Saviours own Resurrection for it means no other than the raising the Heathen from their death in sin blindness and Idolatry to the life light and obedience of the Gospel And so the Apostle titles their estate writing to the Ephesians which had been some of them Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And to that very tenor are those words of the Prophet Esay XXVI 19. Thy dead men shall live together with my dead body shall they arise The Gentiles to be raised from their spiritual death presently upon his raising from his bodily And who so shall well weigh those words of our Saviour Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live will clearly find them to mean nothing else So that the Resurrection of Christ had first influence and virtue to cause this spiritual Resurrection the Resurrection of souls the raising up of the Gentiles from the death of sin And whence it had this influence it is easie to read viz. because by his Resurrection he had conquered the Devil who had so long kept the poor Heathen under that spiritual death Will you have a Commentary upon that passage in Psal. CX 3. Thy people shall be willing in the day of thy power First His Resurrection day of power Rom. I. 4. Then look into the story of the Acts of Apostles the history of the times next following his Resurrection You may wonder there to see people coming in by flocks and thousands to the acknowledgment and entertaining of the Gospel three thousand at one Sermon Chap. II. five thousand at another Chap. III. and further in that book in a little time the Gospel running through the World and imbraced and intertained of all Nations Oh! It was the day of his power and thy people shall be willing in day of thy power He had now Conquered Hell and Satan by his death and rising again whose captives those poor heathen had been two and twenty hundred years and now he said to the captives Go free and to the prisoners Go forth and so they did And upon the very like account his Resurrection hath influence to the causing and effectuating the general Resurrection at the last day For though it might be a little too long to hold that the wicked shall be raised by the very same virtue of Christs Resurrection that the godly shall yet it is not too large to hold that they shall be raised by some virtue of his Resurrection viz. as his Resurrection had conquered death and brought him to those articles that he must in time give up and restore all prisoners and dead that they may come and give account to him that conquered him I have the keys of the grave and death faith he in the Revelations he had wrung the keys out of the jaylors hand and opened the prison doors that the prisoners should come out when he calls Very observable to the purpose we are upon viz. that Christs Resurrection did assure that judgment and that he should be judge is that in Phil. II. 8. 9. He humbled himself and became obedient unto death even the death of the cross Wherefore also God hath highly exalted him Obedience was that debt that was to be paid to God Whereas much stress is laid upon the torments that Christ suffered it is very true that he suffered as much as I may say God could lay upon him short of his own wrath and as much as the Devil could withal his wrath but that was not the debt that was due and to be paid to God Wrath and torment and damnation was rather the debt that was to be paid to man But the debt was obedience For easie is it to observe how Satan had got the day of God as with reverence I may speak it when he had brought the chief creature of Gods creation and in him all mankind to disobey God and to be obedient to him and had carried it for ever had not an obedience been paid again to God that outvied that disobedience How might Satan triumph Man that is the darling creature to the Creator and that is set up Lord and Ruler of all Creatures and to whom even the Angels are appointed to be ministring Spirits I have brought this brave Gallant to forsake his Creator and to follow and obey me But forth steps this noble Champion of God and in the form of a servant incounters this triumpher and mauger all his spite and power and vexatiousness he pays God an obedience incomparably beyond the obedience that Adam should have paid incomparably outweighing the disobedience that Adam shewed He paid an obedience that should answer for the disobedience of all his people An obedience that should be a stock for all his people Nay he paid an obedience that outvied all the disobediences of all men and Devils For he paid an obedience that was infinite Now his Resurrection did demonstrate that he had made full payment or else Satan and Death might have kept him still in the grave their prison if a farthing had been yet unpaid Now he having by his Resurrection consummated the payment of so great obedience and vindicated the honour and quarrel of God against his enemies In all justice and equity the Lord exalted him above all that all should be subject and homagers to him and that he might take account and reward accordingly those that obey him and that obey him not And so the Lord hath appointed a day in which he will judge the World in righteousness by him whereof he hath given assurance unto all men in that he raised him from the dead And are you assured that there will be
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
shouldest value or think of him and the Son of man that thou shouldest make account of him Man is like to vanity his days are like to a shadow that departeth away Psal. CXLIV 3 4. And yet upon such an one God setteth his eye upon such an one he setteth some value He was to offer God half a shekel for his Soul God lays not this Tax to rate men according to their worth for that was nothing nor to lay any heavy burthen upon them for the tax was small but it was to instruct them That God requires some tribute of men for their preservation Men must not think to live on free cost and that God maintains their lives for nothing but rather let them know that he looks for some pay and tribute from them The Apostle tells us that what was written aforetime was written for our learning and so what was written for them is written for us too Only the punctual rate and payment of half a shekel lies not upon us as it did upon them but what is intimated by the payment of this rate is intimated to us as well as it was to them The intimation was that they Men owe God a debt and payment for the preservation of their lives and he expects it from them This payment of half ashekel mony ceased when the Jews ceased to be a Nation but the equity and intimation that it read and carried with it ceased not but takes hold upon us as it did on them The Ceremonial appointments of the Jewish Nation did not only prescribe the external action but also enjoyned the signified Duty too They were enjoyned to offer sacrifice The outward action was killing a beast and offering him upon the Altar for an attonement for their sins The thing siynified was the sacrificing of Christ the great oblation for the sins of men The Duty intimated was that they should look to the death of Christ and by that believe to obtain the forgiveness of their sin and not barely by their sacrifice So that they were bound both to the moral Duty to believe in the death of Christ for the attonement of sin and they were to offer sacrifice too thereby to signifie his death in which they believed And the like might be said of the other ceremonious burthens that were laid upon them But we will only take instance in that before us They were enjoyned to offer this half shekel yearly to God for the preservation of their lives The thing signified was that their lives depended upon God and to him they must look for their preservation The moral Duty intimated and required was That they were bound to pay atribute of obedience to God for his preserving them For it was not mony that God looked after but to obey is better than sacrifice The ceremonial part of their work was laid down long ago but the moral Duty that it signified lays still upon all of us and all men in the World By the way let me tell you this out of the Roman Histories that when Vespasian had conquered and destroyed Jerusalem he commanded that the Jews should pay this half shekel that they used to pay to God for their lives to his Idol Jupiter Capitolinus at Rome A sad thing to pay that that was to be paid to God their Preserver to the Devil the Destroyer For his God Jupiter Capitolinus was no better than a Devil And I wish in the parallel it be not too true with too many that they pay what they owe to God for their lives and preservations to the Devil Well the first thing taught in the payment was That we should learn and observe that God doth not preserve and take care of mens lives for nought but that he expects some tribute and payment for it And truly that he may in all reason in the World if we will but compare his case and mens together Every shepherd every shepherds boy must be paid for keeping another mans flock and must the great shepherd have no pay for keeping and leading Israel like a flock Nay Satan himself sees it all the reason in the World though he speak it with a venomous intent that if God have hedged Job round about as he had done and taken such care of him that he pay him with fear and careful walking before him Doth Job fear God for naught Hast thou not made an hedge about him and about his house and about all that he hath on every side I. Chap. 9 10. Therefore it is no wonder if he fear thee it is all the reason in the World he should There is no care in the world taken of one person by another but it is repayed with some fair repayment or other Even the care of Parents to their Children which you will say nature it self binds them to yet they expect to be paid with their obedience That challenge of God is but most just Mal. I. 6. A Son honoureth his Father and a Servant his Master if then I be a Father where is mine honour and if I be a Maste where is my fear It is the very title and profession of God that he is the Preserver Keeper Saviour of men and no pay to him from men for all this Job VII 20. O thou preserver of men The word signifies Observer too As God looks to men so he looks after men to see what they do and how they demean themselves to him that looks to them So Samuel hints to Saul and Nathan to David I have done thus and thus to you kept you dignified promoted prospered you and is this the requital you make to me Need I to tell you that God is called the Watch man of Israel that never slumbereth nor sleepeth but continually takes care of them But the Apostle 1 Tim. IV. 10. goes further and tells you that he is not only the Preserver of Israel but even of all men We trust in the living God who is the Saviour of all men specially of those that believe Some from the word Saviour would conclude universal grace and redemption but the word means as in the Book of Judges a Preserver or Deliverer and so God is to all especially those that believe Though he preserve not unbelievers in the very same manner and degree that he doth believers yet he preserveth them and looks for requital from them for their preservation Now that in all equity some payment is due to God in this case let us a little consider of these things First The preciousnes of life that very thing may argue that it is not a small debt we owe to him that preserves it It hath the proper name of precious Prov. VI. 26. For by means of a whorish woman a man is brought to a piece of bread and the adultress will hunt for the precious life And do you not think that Solomon speaks very true when he calls life precious and do you not think that even the father of lies speaks
Yes it is like thou mayest if thou be like him He was a holy a good a righteous man all his time only he was now fallen into one transgression a little before his death and repents of it and is pardoned But thou who thinkest of putting off repentance till thy last time I doubt art in another case He had no sin unrepented of but only this that he had just now committed and that he repented of and is pardoned Thou wilt have all thy sins to repent of at thy latter end and that changeth the case not a little He walked in the ways of repentance and holiness all his life thou thinkest not to do so till thy death A SERMON Preached upon ACTS VII 53. Who have received the Law by the disposition of Angels and have not kept it I Concluded last day with mention how God would have none of his Commandments to be dallied and trifled withal from that dreadful example of the poor Prophet that broke Gods Commandment in eating and drinking in Bethel being cheated into that transgression by the lie of another Prophet and yet he escaped not though his ignorance might something excuse him but a Lion met him by the way and slew him I have chosen these words in the prosecution of that subject to consider a little upon Gods giving his Commands or Laws and mans too common violating them and misdemeanor against them The Law given by the disposition of Angels but men not keeping it The words are the words of Steven pleading for his life and answering that charge that his accusers laid against him of Blasphemy against Moses for that he had said That the rites of Moses should be changed and against the Temple for that he said That holy place and City should be destroyed How he answers particularly to this accusation I shall not trouble you with observing in the conclusion of his speech he comes to speak home to the persons both of them that accused him and of them that sat in judgment upon him He first calls them all stif-necked and uncircumcised both in heart and ears Then he chargeth them all with all resistance of the Holy Ghost speaking by the mouth of the Prophets chargeth their Fathers with persecuting and slaying the Prophets and them with the murther of the great Prophet Christ and concludes his speech with the words before us Who have received the Law by the disposition of Angels and have not kept it In the words is sweet and sower life and death light and darkness Ye received the Law by the disposition of Angels this is like Ezekiels book sweet in the mouth but ye have not kept it that is in the belly as bitter as gall In the former clause you may see Israel before mount Sinai in a happy condition receiving the Law in the latter you may see them a little from it undoing themselves by making a golden Calf And to that particular we might very well apply the words There were thousands of Angels in the Mount when ye received the Law but ye so little kept it that within forty days ye broke the two first Commandments of it viz. Thou shalt have none other Gods before me And Thou shalt not make to thy self any graven Image But it may be questioned whether he saying They received the Law by the Disposition of Angels means the Angels that were attending God when he gave the Law at Sinai True the Scriptures mention frequently the presence of Angels with God when he gave the Law Two only may serve instead of more Deut. XXXIII 2. He came with ten thousands of his holy ones at his right hand was a firy Law for them Psal. LXVIII 17. The charets of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai the holy place But what did the Angels that were there You read not nor hear of a word that they spake but it was the Lord that spake these words and said I am the Lord thy God For the understanding therefore of the Martyrs meaning First We may mention a wild conception of the Jews that say That all they that heard the Law uttered by God from Mount Sinai were by that very hearing made like unto the Angels that they should never have begot children never grown old never died but have been as the Angels had not that unlucky business of the Golden Calf fallen out and that turned them to sinful and mortal men again There is a strange construction in the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders By the disposition of Angels whereas the word in the strictest propriety should be read Unto the disposition of Angels As if Steven did rub their own opinion upon them as is frequently done by the Apostles and that his meaning should be this You say and conceive that the very receiving of the Law did translate and dispose them that heard it into the very predicat and state of Angels and yet this brave Law you have not kept The Law that you conceit made others Angels you have made but dirt and that that you think had so noble an effect upon them that heard it hath had no good effect upon you at all for ye have not kept it But this Interpretation I shall not insist upon though it be very frequent with the Apostles arguing with the Jews to confute them from their own Opinions and Tenets I shall name but two to you 1 Cor. XI 10. For this cause ought the woman to have power on her head because of the Angels Where the Apostle argues from their own concessions practise and custom And Jude vers 9. Yet Michael the Archangel when contending with the Devil he disputed about the body of Moses Not that ever such a dispute was twixt Michael or Christ and the Devil about Moses body but the Jews have such a conceit and story and we meet with it in their writings and the Apostle useth an argument from their own saying to confute their doing But Secondly If I should say that there were none but Angels on the top of Mount Sinai at the giving of the Law I should speak but the language of Steven that speaks the words that we have in hand at vers 38. This Moses is he that was in the Church in the wilderness with the Angel which spake to him in the Mount Sinai It is said God spake all these words and said and yet Steven saith It was the Angel that spake to him in Mount Sinai But he means the Angel of the Covenant the Lord Christ the Arch-angel or the chief or Lord of all the Angels And here let an Arian or Socinian that denies the Godhead of Christ compare Moses and Steven together and learn to acknowledge the truth Moses saith it was God that spake to him in Mount Sinai Steven saith It was the Angel viz. The Angel of the Covenant Christ who as the Apostle saies is God
finished there shall be the general resurrection And accordingly they construe the words before us to this sence The rest of the dead lived not until the thousand years were finished And then lived An opinion as like the opinion of the Jews as one egg is like another They think Christ shall reign among them on earth a thousand years pompous reign So do these They think that at the beginning of his reign the holy Prophets and Patriarchs shall be raised from death and reign with him So these They think that at the end of his thousand years reign there shall be the general resurrection and world of Eternity so do these So that the Millenary doth Judaize and he knows it not he is fallen into the Jews opinion and is not aware of it This book of Revelations is exceeding full of expressions that allude to the Jewish customs and opinions I say again is exceeding full but it were ridiculous to think that such passages are to be construed in the same literal sense that the Jews took them in Only those common and well known things as being familiar to the Nation are used to signifie or illustrate some spiritual sence or matter Expressions are used in this place that are agreeable in sound to the opinion of the Jews but not agreeable in sence but signifying something else They conceit a personal pompous reign of Christ on earth a thousand years in all earthly state and gallantry These words speak of a reign of Christ a thousand years but they mean his reign and ruling by his Word and Spirit and of his subduing and bringing the Nations into subjection and obedience but by the Ministry of the Gospel They speak of those that had been martyred reigning with him but the meaning only is to intimate that the children of his kingdom must suffer persecution and that they shall lose nothing by their persecution but as the Apostle speaks If they suffer with him they shall also reign with him Let us read the verse before I saw the souls of them that were beheaded for the witness of Jesus and for the Word of God And which had not worshiped the beast neither his image neither had received his his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years But the rest of the dead lived not again till the thousand years were finished And did they live then That is not imaginable the time of reviving being then past and over For at the end of the thousand years Satan is let loose again brings in Popery and Mahumetism and the World grows as Heathenish as it had been before Satans binding and imprisoning So that they had lost the opportunity of reviving which was in the thousand years The word Until signifies doubly either concluding or else excluding you may see my meaning by these examples The Master in the Parable gives Talents to his servants and bids them Occupy till I come Here the word until concludes that he would come again This iniquity shall not be purged from you till you dye Es. XXII 14. Here the word till excludes them from ever having their iniquity purged The word until in the text is of this latter construction and means that they let slip and embraced not the opportunity of reviving all the thousand years when was the time of reviving and so they lived not again at all And if we well observe the Histories both of the Heathen and of the Church we shall find that all along this time that the Gospel was dispersing through the World there were multitudes of Heathens that would not forsake their Heathenism and multitudes in the Church in a little time fell to superstition and worshiping of Images and so even turned to Heathenism also Therefore God suffers Satan to be let loose again to go about in the world again with his delusions he brings in Popery in the West and Mahumetism in the East and so the whole World is returned to blindness and darkness again because when the light shone they would none of the light They would not embrace the offer of reviving when the time and opportunity of reviving was therefore they lived not again till those thousand years were finished and then the time of living again was over So that in the words before us we observe three things I. That the raising of the Gentiles from the Death of Sin is called the first Resurrection II. That in that time of raising some lost the opportunity and would not be raised III. That they losing the opportunity of rising and living missed always of rising and living I. As to the first thing named That the raising of the Gentiles from the death of sin is called the first Resurrection It gives us occasion to consider how a mans getting out of the state of sin into the state of grace is a Resurrection or a rising from the dead And with all to compare this first and last resurrection together and to see what connexion there is between them I. To Sadduces and Atheists that deny the resurrection at the last day because they can see no reason for it I should propose this question Whether there hath not been a raising of dead souls from the death of sin Abraham once an Idolater was not his soul dead then Yet afterwards he was the great Father of the faithful Was there not then a Resurrection of that dead soul Manasseh the King an Idolater a Conjurer a Sacrificer of his Sons to Molech was not this man dead in trespasses and sins and yet this man afterwards was a Penitent a Convert a Promoter of piety and the true worship of God Was not here a Resurrection of a dead Soul Is God less able to raise a dead body out of the grave than to raise a dead soul out of its sins Nay is not this as great a work of God as that will be Christ that can make such vile souls that they may be like unto his most glorious soul cannot he make these vile bodies that may be like his most glorious body according to the mighty working whereby he is able to subdue all things to himself II. But let us look upon this first resurrection a little and blessed and holy is he that hath part in it over such an one shall the second death have no power In some things it is not parallel or like to the second resurrection in more it is First The Second Resurrection shall be of all bodies this First is not of all souls And if we come to seek for the reason of the difference where shall we find it Cannot the same power that shall raise all bodies also raise all souls The reason of the difference lies not in the difference of that power Were it not as much for the glory of God to raise all souls as to raise all bodies The reason of the difference lyes not there neither For God chooseth freely the
ways of glorifying himself and is not tyed to this or that way by any necessity But the reason of the difference lyeth First In his own Will as the Apostle resolves it He will have mercy on whom he will have mercy and whom he will he hardneth But Secondly As in reference to the persons raised he raiseth what souls he raiseth by virtue of his Covenant of grace but he raiseth not all the bodies he raiseth by the same virtue It is said concerning Christ himself that God brought him from the dead by the bloud of the everlasting Covenant Heb. XIII 20. So doth he by the blood and virtue of the same Covenant bring from the dead every soul that he brings from the dead but he doth not so every body that he brings from the dead Now the tenor of the Covenant is Hearken to my voice and live Es. LV. 3. Incline your ear and come unto me hear and your soul shall live And to the very same tenor are those word of our Saviour mentioned before Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the son of God and they that hear shall live What kind of language is this The Dead shall hear All the Dead shall hear and yet only they that hear shall live What needed more to have been said than that the Dead shall hear his voice and live But his meaning is all the dead Heathen shall have the Gospel and hear the word of it brought among them and they that hear it that is obey it and follow it shall live Let me repeat that which I alledged from Esay LV. 3. and add what follows there Hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David Now that by sure mercies of David is meant the resurrection of Christ the Apostle teacheth us in Act. XIII 34. And as concerning that he raised him from the dead now no more to return to corruption he said on this wise I will give you the sure mercies of David The resurrection of Christ therefore are the sure mercies of Christ. For that by David is meant Christ it were easy to shew and it is so confessed by the Jews themselves in their expositions of that place It was the sure mercy that God gave to Christ himself of which he so rejoyceth Psal. XVI 9. My heart is glad my glory rejoyceth and my flesh also shall rest in hope Because thou wilt not leave my Soul in Hell c. And it is the sure mercy of Christ that God gave to the members of Christ that he raised him from the dead and imparts to them the benefit of his Resurrection And this is called there an Everlasting Covenant that he makes with them That as he gave Christ a resurrection so he will give them a resurrection The first and the latter rain the first and the latter resurrection First to raise their Souls by the virtue of his Covenant from the death of sin in his good time and to raise their bodies by virtue of the same Covenant at the last day Of which last our Saviour speaks three times over Joh. VI. ver 39. This is my Fathers will which hath sent me that of all that he hath given I should lose none but raise him up at the last day ver 40. And this is the Will of him that sent me that every one that seeth the Son and believeth on him should have eternal life and I will raise him up the last day And ver 44. None can come to me except the Father which sent me draw him and I will raise him up at the last day Will Christ raise up all persons in the world at the last day upon these terms Ye see No but only those that comply with his Covenant to come to him see him believe in him His power and justice will raise all others the virtue of his Covenant will raise these Now I suppose you easily see how to distinguish twixt the Tenor of his Covenant and the Virtue of his Covenant The Tenor of his Covenant is Hear and obey my voice and live The Virtue of his Covenant is his unfailing truth power goodness that will give life to them that hear his voice and obey him Thus you see one reason of the difference why he raiseth but some souls here from the death of sin but will raise all bodies from the death of the grave Thirdly Another reason of difference may be given for that at the last day he will raise all the persons in the world from their graves that he may glorifie himself but he raiseth only some few from their sins that they may glorify him And there is a great deal of difference twixt Gods glorifying himself upon men as he did upon Pharaoh and the Egyptians and bringing men heartily and laboriously to glorifie him and to live to his glory But Secondly a main difference in these two resurrections the soul from sin and the body from the grave is that the first resurrection is with the desire of him that is raised the latter will be in despite of thousands that will have no mind of it God will bring thee to jugement Eccles. XI 9. is a cutting saying but all the World shall never be able to take the edge of it off But let wicked men struggle and strive and tug never so hard against the resurrection God will bring them to it and no resisting But the first resurrection or the raising a soul from the death of sin how sweet how welcome how comfortable is it to every one to whom it comes Thy people will be willing in the day of thy power and help forward their own rising as much as they can and the Spirit and Bride say come and the soul and heart say Come Lord Jesus come quickly and let me see this resurrection And thus have we seen some circumstances in which the first and second resurrection differ and are at distance let us now consider wherein they agree and shake hands one with another Observe that the Scripture speaks in some places of the Resurrection as if it were to be no Resurrection but of just and holy ones only as you may take notice in 1 Cor. XV. and 1 Thes. IV. That there shall be a Resurrection of the unjust as well as of the just the Scripture assures us over and over again but it more especially calls that a Resurrection that is a Resurrection indeed and and not a raising to be cast down again Christ being raised from the dead dieth no more as the Apostle tells us Death hath no more dominion over him And the Scripture doth more especially call that a Resurrection that is written after his Copy for a man to rise from the dead to die no more That man is but little helped which we read of in the Prophet that in the way met a Lyon and flying
from him into the house a Scorpion bit him And can you call that a Resurrection cheerfully and favourly when a man is raised from one death to die another Blessed and holy is he saith this our Apocaliptic that hath part in the first Resurrection over such an one the second death shall have no power But if he have no share in the first Resurrection at the second Resurrection his rising is but to remove out of one death into another out of one deadly room in the prison into a worse Therefore the Scripture in the places mentioned speaks of the Resurrection as if belonging only to the holy and righteous speaking of it as it is in its proper definition arising again from death and not flitting from one death to another it speaks of the second Resurrection as it is akin and related to the first that being an arising from one death this from another And this is the first Parallel that we may make between them they are both a rising I from death that neither in the one nor in the other death hath any more dominion not the death of sin in the first Resurrection nor death in the grave in the second Shall we dispute whether the first or second Resurrection be the greater work the greater business They are as it were brethren and to whether belongs the priviledg of birthright It hath been said of old that sleep is the elder brother of death and certainly with as much right we may call rising from the death of sin elder brother to rising from death in the grave May we not call sin the elder brother of Damnation and on the contrary Grace the elder brother of Glory and the rising of the Soul elder brother to the rising of the body What is the first formulation or corner stone that is laid for the building up of a happy and blessed Resurrection at the last day Will you lay it in the Power of God That can raise men to damnation as well as salvation Will you lay it in the Will of God That will raise up some to damnation as well as some to salvation But you must lay it in the first Resurrection or the rising of the soul out of the grave of sin Thou shalt not suffer thine holy one to see corruption The word is so written in Hebrew that it may be read Holy one or Holy ones We know the Holy one of God did not could not see corruption and the reason was because he was so holy an one and it must be holiness that must be the beginning the great promoter of our incorruption And get but the soul happily raised and cleared of her corruption the happy raising and clearing from the corruption of the body will certainly follow You remember the expression of the Apostle If you be risen with Christ seek those things which are above Col. III. 1. We risen with Christ It is well worth considering how that is done There were some that arose with him indeed out of their graves at his Resurrection Mat. XXVII Of these it might well be said you are risen with Christ but how of others The meaning is Not only you are risen as Christ is risen but you are ingrafted into Christs Resurrection and risen united to his risings The Apostle warrants the expression of ungrafted Rom. VI. 5. For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection So that in the instant of the first Resurrection that any man attains to rising from the death of sin to the life of righteousness that man is ingrafted implanted into Christ and as sure of a happy Resurrection as that Christ is risen A Second Parallel of the first and second Resurrection is in regard of the instrumental II. cause of both The second Resurrection will be effectuated by the all powerful voice of Christ calling all out of their graves Joh. V. 28. All that are in the graves shall hear his Voice and shall come forth This the Apostle calls the Voice of the Archangel and Trump of God 1 Thes. IV. 16. And in 1 Cor. XV. The trump shall sound and the dead shall be raised Let us by the way pause a little and take up some thoughts of this Trump or Trumpet The Father of old said That whether he were eating or drinking or whatsoever he did he still thought he heard this Trumpet sounding this alarm Arise ye dead and come to judgment Suppose you heard it now would it not startle you We have been startled many a time with a dreadful clap of thunder what amazement and dread would you be in if you heard this alarm the voice of the Trumpet that will make Heaven and earth to quake and to vanish away the Voice of the Archangel and his Trumpet that will rouze and awake all the world and whosoever hath slept the longest in the dust The alarm of the Trumpet that will not only force all to awake but to rise and to come and appear at the Judgment Now what parallel doth the first Resurrection bear to this Why that is an alarm also of the Trumpet of the Gospel How oft is the Ministry of the word of God compared to a Trumpet Esay XXVII 13. The great Trumpet shall be blown and they shall come that were ready to perish in Assyria and the out casts in the land of Egypt and they shall worship the Lord in the holy mount at Jerusalem That is the sound of the Gospel shall gather them and bring them to worship the true God Mat. XXIV 31. He shall send his Angels with a great sound of a Trumpet and they shall gather together his elect from the four winds That is he shall send his Ministers with the sound of the Gospel Think of the sound of the Trumpet at Sinai and think of the Trumpet at the last day at Sinai to cause a first Resurrection or to bring Israel out of their sinful condition to rise and live to God and at the last day to call to account about the keeping of that Law that was then given So that would you know Whether you shall have a happy Resurrection at the last day consider with your self whether you have come to the first Resurrection even to this day And if you would know whether you have attained that consider whether you have been raised by the Trump of the Gospel It is to thy first Resurrection thou must look to judge of thy speeding at the second These two are linked together and have relation one to another as the Feast of Pentecost when barly harvest was now got in had relation to the second day in Passover week when barly harvest first begun The Resurrection will be a fit harvest for every man to reap according as he hath sowed There is none but would willingly have a Resurrection at the last day to life and not to damnation begin thy Resurrection here
and as thy soul is risen from the death of sin so mayest thou expect thy bodies rising from death in the grave The Jews speak of a little bone in some part of a mans body they call it Luz which they say will never be consumed in the grave but will be as it were a seed sown in the ground out of which will spring the Resurrection of the whole body I may say graciousness in the soul is rather the seed of the Resurrection of the body that will cause it to rise to life and happiness And thus much concerning the first Observation II. That in the time of the first Resurrection that is the raising the Gentiles from the Death of sin some lost the opportunity and would not be raised The rest of the dead lived not again because they were not raised by a first Resurrection when season and opportunity of living again was in date that is for the thousand years mentioned in the Text. Whether you take the thousand years for a certain determinate time of exactly so many years or that a certain number is used for an uncertain and this number the rather because it is used by the Jews whether the one or the other you are to begin to count from the time the Gospel was first sent among the Gentiles And count such a space of time forward and you will find in story that though the Gospel had gone through the world in that time and made the world Christian and vast numbers were converted to Christianity yet there was still a struggling to have kept the World Heathen and multitudes were unwilling to come off from their old Heathen and Idolatrous Religion For three hundred years the Emperors and all the Magistrates were enemies to the Gospel and if any of them did not persecute the Christians as but few but did yet they maintained their Heathen Religion might and main And the great wise men of the World as they were esteemed the Philosophes and learned ones were the greatest sticklers for the maintaining of the worshiping of their many false and idol Gods all along when the Emperours were become Christians Which may very well make us to remember the words of the Apostle 1 Cor. I. 26. Not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise I cannot omit two remarkable passages The one of Julian the Emperor who was brought up a Christian but turned Heathen nay who as stories relate of him had been a Lecturer in a Christian congregation but became the bitter enemy to Christianity He when the Emperors had been Christian for two successions viz. Constantine and Constantius and the Christian Religion had flourished in their times well towards forty years and the Heathen Idolatrous Temples shut up and Christian Churches opened He opens the Heathen Temples shuts up the Christian promotes Idolatry again and the worship of the Heathen Gods and hath many Heathen Philosophers Jamblichus Maximus Ecebolus Libanius and I know not how many more to spur him on to it And the other passage I have is a clause in a letter of Adrian the Emperor to one of his Nobles in which he tells him I have been in Egypt and there I observed the Christians worshiping Christ and Idols yea the Christian Bishops worshiping Christ and Serapis Which Serapis was the great God and Idol of the Egyptians By all which we may see the truth of what is asserted in the Text That the rest of the dead lived not again but continued still in their dead condition of blindness and Heathenism And may also see the reason why they lived not again viz. because they would not but chose death before life to continue in their dead condition of being Heathens rather than to become Christians and live And from this we may see how just it was with God to let Popery and Mahumetism invade the world and to reduce it to its heathenish ignorance blindness and superstition again because it was so unwilling to part with its ignorance blindness and superstition Because they would not receive truth in the love of it as the Apostle sayes it was just with God to give them up to strong delusions to believe a ly And by that sad example we may observe how men lose and let slip the opportunities that God affords them for their own good and so losing them they lose themselves Jerusalem knows not the time of her Visitation and the things of her peace and so poor Jerusalem is lost and her opportunity gone for ever There is a critical time when there is a season opportune for the good of the Souls and the clock strikes Time is but foolish men too commonly take so little notice of it that the brazen head cryes Time is past and breaks to pieces If we should take up the Dispute whether God do not set his time and stint how long he will let men have opportunity of rising from the death of sin are there not many evidences for the affirmative that he doth He sets his stint and date how long he will afford a man the opportunity that his body may live and doth he not the like for the living of the Soul Doth not God shut the gates of mercy against sinful Souls even in this life and doth he not shut the gates of Repentance These in the Text that lived not again was not all possibility of living again taken again from them because they had let the time and opportunity of reviving let slip and go and neglected it Esau lost his opportunity and having lost that he found no place of recovery though he sought it with tears And Joh. XII 39 40. They could not believe because Esaias had said he hath blinded their eyes c. Why were Esaias words a charm to them that they could not believe No they could not believe because those words of Esaias were verified upon them And they had so long wilfully blinded their own eyes and hardned their hearts that God had put to his Seal and blinded and hardned them that they were now past all possibility of believing In that great dispute and iniquiry how God hardneth mens hearts of which there is so frequent mention and intimitation in Scripture the first crisis toward the determination of it is that God hath set such men a time how long they may be in a possibility of repenting and believing which when it is come and they are still impertinent and unbelieving and will not repent and believe he shuts the door against them that they shall not repent and believe Upon the consideration of all which we have advertisement what we have to do viz. to strive after this first Resurrection while the Lord affords time and opportunity and when God offers the advantage of our living again not to be enemies of our own reviving A SERMON Preached upon 2 SAMUEL XIX 29.
him What could be said to the comfort of such a bleeding soul Should a soul wounded with these words of the Apostle cry out as that Prophet in another case My bowels my bowels I am pained at the very heart my liver is cut through as with a javelin to hear that there is no sacrifice for sin that sinneth wilfully after receiving the Knowledge of the Truth and I have sinned so of and so wilfully against that Knowledge and Truth as I have done What plaister What lenitive could be applied to allay the aking smart and torture of so sad a cut As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem Except those days should be shortned no flesh should be saved So if there were no allay to the foreness of such a stroke and case what flesh could but perish But there is some allay and that is this That the Apostle speaks not of that common willing or wilful sinning to which who is not incident at one time or other in one degree or other But of a willing wilful total apostatizing and revolting from the Truth and Gospel once professed and received If you observe in the Epistles of the Apostles and in the story of the New Testament you will find that the very topping up of the wickedness of the Jewish Nation and of their perdition was this that as the unbelieving part of the Nation continued enemies to Christ and his Gospel so those that had believed did by infinite numbers and drovâ—s revolt and apostatize from what they had belived and became if possible worse enemies than the others and drew as many of the believing Gentiles as they could into the same Apostasie and condemnation with themselves I might evidence this by instances heaps upon heaps And hardly any one of the Apostolick Epistles but it is so plain in it that he that runs may read it I shall only give you three passages instead of scores that might be given First Weigh that 1 Joh. II. 18. Little children it is the last time and as ye have heard that Antichrist should come even now there are many Antichrists And who were they vers 17. They went out from us but were not of us Once Professors and following the Apostles now revolting and fallen from them once Disciples and now Apostates and Antichrists Secondly Who can pass that of the Apostle without serious observing 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me A sad Apostasie Ah poor Paul all turned away from thee Where now hast thou any friend Nay rather Ah poor souls ah unhappy souls that turned away from S. Paul and the blessed Gospel that he brought with him Thirdly And that for all How sadly does our Saviour foretel this in the Parable of the Devil cast out of the possessed but comes again with seven other spirits worse than himself and repossesses And observe the cadence at Matth. XII 45. Even so shall it be also with this wicked generation The Application is easie Of such Apostasie it is the Apostle speaks at vers 26. where he calls it wilful sinning after receiving the knowledge of the Truth And of such an Apostate he speaks in this verse when he saith He hath trod underfoot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing Many think that the Apostle speaks here of the sin against the Holy Ghost I am sure he speaks of that sin unto death of which the Apostle John hath mention 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect that the Scribes and Pharisees whom our Saviour layeth under the guilt of sinning against the Holy Ghost never received the knowledge of the Truth and acknowledgment of the Gospel But this wretch that sins this sin unto death had received that knowledge but was apostatized and revolted from it Their Apostasie or falling back from the Truth was into a two fold gulf Some fell to horrible Libertinism to abuse the liberty of the Gospel to eat things sacrificed to Idols and to commit fornication Of which you have intimation in several places of the Epistles and particularly in Revel II. 15. But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again to seek justification by the works of the Law Against this you find the Apostle speaking copiously almost in all the Epistles and particularly S. Paul the pen-man of this Epistle For I make no doubt at all to ascribe it to him sets himself purposely to stay the Hebrews to whom he writes from staggering and falling in such Apostasie And you may observe how in the whole current of his discourse he bends himself to shew that those Mosaick ceremonies and services by which they thought and looked to be justified and saved were but shaddows that did but signifie greater things to come but shaddows that were but for a time and were to fade away The same subject that he is upon at this portion of Scripture he is handling in Chap. VI. 4 5 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth he calls there Being inlightned tasting of the heavenly gift of the good Word of God of the powers of the World to come Sinning wilfully here is falling away there with him and the fate and punishment of such a wretch here is no sacrifice for sin there in few words it is impossible to renew them again to repentance His wickedness in this verse is threefold and his judgment in the verses before threefold also I. He hath trodden under foot the Son of God For as the Apostasie generally was from the grace of the Gospel to seek to be justified by their own works then what need of Christ at all What value is he of to such wretches any more than the mire under their feet As S. Paul Act. XIV was first accounted a God then presently stoned So these wretches used Christ not much unlike First They professed him embraced him looked to be justified and saved by him presently they looked to be justified by the works of the Law and cast away Christ and scornfully trample upon him as a thing altogether useless II. He accounted the blood of the Covenant a thing unholy or a thing common as the Greek word most strictly signifies Not so holy not so valuable as the blood of Goats and Calves For that blood was shed for something but this wretch makes Christs blood shed for nothing And indeed what was his blood shed for if men can justifie and save themselves III. He hath done despite unto the Spirit of grace Or hath reproached despised the Spirit of grace and the grace of the Spirit he is now
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
reliance upon Christ comes not into date till a man do the best he can to fit himself to be a sacrifice for that Altar The Altars sanctifying of the gift came not in date till the offering was fit for the Altar There must be these concurrents First It must be of the clean kinds of Beasts or Birds Oxen or Sheep or Goats Sparrows Pigeons or Turtles not Dog Cat Ass Bear not a Crow Raven Owl or Vultur Then it must be viewed by some skilful person that it be without blemish as well as that it be clean viz. That it be not a blind Bullock or Lamb that it be not broken diseased c. And lastly the Offerers free-will and mind in his offering must be concurrent And thus qualified it was fit for the Altar and the Altar sanctified it Now was there all this care about the offering of a beast upon a material Altar of brass or stone and is not as much at least required for the offering of a souls own self on Christ the Altar Must any thing polluted or unclean come near that Altar Faith in Christ is not so easie a matter as men take it for a man must first do all he can in purifying himself before he can believe For his believing is his refuging to Christ to make out for him when he sees he cannot do it himself And by this appears the vast difference 'twixt the believing of a Jew and the faith of a true Christian. The Jew as he thought performed the Law and believed that he should be justified by his performance and looked no further A true Christian observes the Law the best he can but when he hath done all he finds himself but an unprofitable servant and that he comes infinitely short of Justification by all he can therefore casts himself upon Christ to satisfie for him The sacrifices of God are a broken heart a broken and a contrite spirit O God thou wilt not despise Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered under the Gospel no heart but broken or bruised is to be offered And whereupon bruised and broken not only upon sight of the evil they have committed but also upon sense how little they can do of good when they have done their best And then lay such an heart upon the Altar Christ and the Altar sanctifies the gift and makes out for it Brethren take heed you be not deceived about Faith by which you must stand or fall to all eternity It is more than fancy or thinking or hoping you shall be saved by Christ it is more than taking on you to pray in the name of Christ more than begging mercy for the sake of Christ. It is working and labouring in the way of Gods Commandments till you be weary and heavy laden and then resting your selves in Christ for safety and refreshing It is doing your duty all you can and still leaning on Christ to make out all failings for you It is that that must bring up the reer of your best endeavours As Simon of Cyrene was laid hold upon to bear the Cross of Christ after him when it was too heavy for him So on the contrary lay hold on Christ and get him to bear your burthen for you when you your selves are not able to bear it II. By this also we may observe the absolute necessity of keeping Gods Commandments for salvation as well as the absolute necessity of faith for salvation and the amicable and indeed unseparable agreement 'twixt these two It is impossible to find acceptance with God for justification and salvation unless by faith in Christ we be presented as living sacrifices upon him the Altar And it is impossible to be fit sacrifices for that Altar unless by keeping the Commandments of God we be purified and fitted For as Faith purifieth the heart where it is once come Act. XV. 9. So keeping the Commandments of God is purifying the heart that Faith may come Consider of that 1 Pet. I. 22. Seeing you have purified your hearts in obeying of the truth Now what is obeying of the truth but doing what God in the word of truth directeth and commandeth and this also purifieth the heart toward believing as Faith doth when a man now believes And thus believing and obeying are so twisted together that without keeping of Gods Commandments the best you can you cannot come by Faith and Faith when it is come it cannot be without keeping of Gods Commandments the best you can For as to the former we may not unproperly apply those words of the Apostle Gal. III. 23. For before faith came we were kept under the Law shut up unto the faith which should afterwards be revealed And as to the later that in Jam. II. 26. As the body without the spirit is dead so faith without works is dead also And now to make some Application upon what hath been spoken and to take up the words in order First From the title here given to our Saviour that he is our Altar upon and through whom to offer our selves and all our services to God we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation but he himself is also to offer himself through Christ to God Christ was a dying sacrifice a Christian must be a living and as Christ voluntarily offered himself to God so is he also to do in his place and station How oft do we find in Scripture that the death of Christ doth challenge our dying to sin and not living to our selves 1 Cor. V. 7. Purge out the old leaven that ye may be a new lump for even Christ our Passover is sacrificed for us 2 Cor. V. 15. And that he died for all that they which live should not henceforth live unto themselves but unto him that died for them And so there are divers other places to the like tenor The obedience of Christ does not dissolve the obedience of a Christian but enhance it For his obedience was not to disannul our obedience but to challenge it to love him who loved us first His offering himself was to lead us the way and to teach and engage us to offer our selves also He to die according to the will of God and we to live according to his will that is to die unto sin and to live unto righteousness Secondly Now since every one that is accepted of God is to be presented to him as a sacrifice offered through Christ as the most Sacred Altar it may give us just cause daily to examine our selves how fit we are to be presented to that Altar and from that Altar to God The Sacrifice under the Law was to be examined whether it were fit or no by one that was skilful in such a scrutiny The work now under the Gospel must be our own every one to examine his own heart since the heart
move not the question without reason because many men assume vain hopes from such demonstrations of mercy as these without any ground Therefore instead of looking what use may be made of this passage let us consider that we make not an abuse of it And the Apostle Peter gives the proper reason of it Because they wrest the scripture to their own destruction 2 Pet. III. 16. Here are things recorded indeed that may justly be admired for their excellency by Men and Angels the wondrous power of grace in converting such a sinner the wondrous readiness of Christ in pardoning such a sinner and the infinite mercy of God in saving such a sinner And yet even Manna it self the bread of Angels proves worms and rottenness and stink to those that use it not aright as well as it proves wholesome and pleasant food to those that do It is but too common with the rotten heart of Man to misconstrue such demonstrations of mercy to the more boldness in sinning and to make most base conclusions from most noble premises Here is a great and notorious sinner pardoned he is pardoned upon his first begging of pardon he begged not pardon till he was just in dying and yet was pardoned And therefore thinks the carnal heart I hope I shall as easily obtain pardon and though I put off my seeking of pardon still and still yet I hope I shall find it as well as he when I seek it And Men that put off repentance and seeking pardon and salvation from day to day and from year to year do but speak too plain that they are of the same thoughts though their tongue do not confess and it may be their hearts take no notice of it neither The Thief 's Petition we may the better understand if we consider some Doctrines of II. the Jewish Nation in which he was trained in his Religion if he had any at all which laid against his present thoughts will make his Petition appear the more pious I. It was the common Doctrine in their Schools and Pulpits That a condemned Malefactor when he was to go to Execution if he made but confession of his sins that that and his death did expiate for his sins To that Doctrine about Death expiating for sin which was their Doctrine in that case and all others do those words of our Saviour relate when he saith The blasphemy against the Holy Ghost shall never be forgiven neither in this life nor in that which is to come Which words Papists abuse to maintain forgiveness of sins by Purgatory in the world to come whereas our Saviours meaning is that it shall never be forgiven either before death nor by death it self as the Jews held it might Now it is very likely this Man had been at his Confession and by his Confession had been encouraged to expect expiation of his sin by that and by his death But now that serveth not his turn his mind is not satisfied with that but he finds something else is needful viz. To trust in the Messias and to be saved by him And therefore being satisfied now that Christ is He he addresseth himself to him in that Petition That he would remember him and that through him he might find and obtain Salvation For to that tenor does his request run Lord remember me c. II. It was the common Doctrine of the Nation that they needed nothing from Messias for redemption but only that he would deliver them from their dispersion and from under the yoke of the Heathen They speak this out in plain terms in their Writings For as for justification and salvation they thought they could do that by their own works And as for teaching and instruction they concluded that they had as much as they needed or as could possibly be contributed to them by their Traditions which they dreamed God delivered to Moses at Mount Sinai But this man you see looks upon the deliverance by the Messias with another kind of eye He values it at its proper rate viz. That his Redemption is the Redemption of Souls that it is as the Apostle most truly calls it Eternal redemption and thereupon he bequeaths his departing soul to his goodness for its eternal welfare III. The Scriptures had taught that Messias should have a Kingdom and their Schools had taught That this Kingdom must be an earthly pompous flourishing Kingdom that he should restore the Kingdom to Israel as the Apostles phancy Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity and earthly flourishing But this man you see looks upon his Kingdom under another notion he looks for his reigning in Heaven rather than upon Earth and his Saints reigning there eternally with him And accordingly he begs that he may obtain that like felicity from him and that he may have interest in that blessedness Lord remember me when thou comest into thy Kingdom Who taught him this wisdom we need not to ask if we but consider who or what it was that brought him to his conversion Divine grace must have the honour of all attributed to it and so no doubt did he attribute it with all his soul and ascribed it to his Divine goodness Whose further goodness he still begs that he would consummate that grace in glory and compleat what he had begun in his Everlasting Kingdom And now look upon the Man thus converted thus inlightned and thus praying and we may say of him as our Saviour of the Syro-Phenician Woman the title of the sex only changed O Man great is thy Faith In our Saviours Answer we may observe his ready granting the Thief 's Petition and his II. assuring the Man that it was granted His granting of it Thou shalt be with me in Paradise His readiness of granting it that it should be accomplished that very day This day shalt thou be with me And his giving him assurance of it Verily I say unto thee What is meant by Paradise hath been some dispute Some not thinking it means the compleat state of blessedness in Heaven but something short of it but how much short of it it is not worth the examining I believe the blessed Apostle that was rapt into the third Heaven or into Paradise and he makes them one and the same thing would determine the question after another manner and assure us that where he heard those unutterable things that he heard was in the highest Heavens where is the throne of God and the habitation of the blessed When I think of mens wresting such passages of mercy as these to their own destruction I remember that cross conclusion that the Chief Priests and Scribes make upon very good premises Act. IV. 19. That indeed a notable miracle is done by these men is manifest to all them that dwell at Jerusalem and we cannot deny it What then Therefore let us take care that this doctrine spread no further Whereas the direct contrary had been the
proper inference viz. Let us take care not to hinder it So that indeed a notable and renowned miracle of grace and pardon is shewed here is manifest to all the world and all generations what then is the conclusion that such men make upon it Therefore we hope we shall get pardon and salvation with a little ado and if we put off the seeking of it till our death-Bed we hope we may find it then as this man did Whereas the proper conclusion should be to no other tenor viz. Why should I sin against such a God that is so good and merciful Let us consider of two or three things First Monuments of mercy were never set up in Scripture to be encouragements of presumption and examples of pardon never recorded to state the rate and price of pardon David's conclusion is There is mercy with thee that thou mayst be feared Psal. CXXX But God never shewed mercy that he might be made the more bold withal and the less feared And the inference he makes upon the pardon of his sin is this Psal. XXXII 5 6. I acknowledged my sin and thou forgavest the iniquity of my sin What use is here for others to make of that example For this shall every man that is godly make his prayer in a time when thou mayst be found and not put it off to what time he himself shall find he knows not when Whosoever is emboldned by this rare example before us to think he shall so easily obtain his pardon though he put off the earnest business of it to a sick bed Let him but hit on such a nick of time as this man did and he may possibly speed But it was such a nick of time as the world never saw nor ever must see the like the very instant of time when Pardon and Salvation were purchasing And whereas he looks upon the Thief 's sin so easily pardoned and thinks his own may be so too Let him bring the same Faith and Repentance that he did and he may be likely pardoned as readily as he For herein are men deceived about the facility of pardon that because God can easily forgive sin therefore it is easie to get sin forgiven and because he hath so readily forgiven others therefore he will as readily forgive me As if no difficulty else lay in the way Whereas Secondly The great difficulty is to get the party fit and capable of pardon and Salvation For that is an oyntment not to be poured into every Vessel There is no sin but it may be pardoned if it can be repented of but all the business is to get repentance The Scripture tells you of two sins impardonable the sin against the Holy Ghost Mark III. and the sin unto death or final Apostacy 1 Joh. V. Now the reason of the unpardonableness of these sins lay in the men themselves that were guilty of them viz. because they were past repentance and so the sins could not be pardoned because they could not be repented of There are thousands in Hell whose sins in themselves were pardonable and had been pardoned had not they themselves been the cause why they were not pardoned because they did not repent of them If I were to Answer this Question What hope the greatest sinner may have of the pardon of their greatest sinning I might reckon up how great sins and sinners have been pardoned from Adam upward But this doth not reach the question For the question is not whether such sins be pardonable nor whether God be able to forgive them but what hope may the party have of pardon being such a sinner For in this case something more is to be looked at than either Gods power or his mercy and than either the quality of sin or the quantity And this something more is a man coming into the way and capacity of pardon When our Saviour prays for the forgiveness of those that Crucified him he never meant they should be forgiven while they continued in their cruelty wickedness and unbelief but that they might be brought into a composure and capacity fit for forgiveness Thirdly The Providence of God was never the rule for men to go by but his word It were not good sense to say that Gods extraordinary actings should be mens ordinary rule He that would not plow nor sow but expect bread to be rained for him from Heaven because God once rained Manna upon Israel may fit and starve and he that will look for Ravens to bring him bread and flesh morning and evening because they did once so to Elias may walk with a hungry belly but he will never be fed Gods extraordinary actings are peculiarly for the magnifying of his own glory but never were intended for mans rule to go by They shew what God can do but little intend that man should either expect the like or do the like Here was a most singular acting of God to pardon and save such a wretch as this who had put off his repentance to the very last because there was an extraordinary occasion in hand and because God would signally glorifie the death of Christ. He that puts off his repentance and seeking for pardon to the very last in relyance upon this example does but tempt God and turns that to his own poyson which God intended for a better end And he forsakes the bridge that would carry him safe over Jordan and ventures to go through the River to his own drowning expecting a miracle for the drying of it up because it was once dryed up before the Children of Israel God hath appointed the wages and means to come to repentance and those we are to wait upon and if he brought this man to repentance by a way extrarodinary we have to admire the peculiar dispensation of his grace but still to have an eye to our own rule The mercies of God are never recorded in Scripture for mans presumption and the failings of men never for imitation Here is the memoral of a singular mercy of God in saving this sinner and a failing of this man that he never sought salvation till this very instant Now he makes but an evil application that resolves to imitate his failing and yet hopes to speed as he did who had an unparalleled mercy and whom God would set up for a monument to all generations Not for mens presuming upon mercy because of this mercy nor to imitate the delay of repentance in this man but rather from Gods mercy he should be stirred up the more unto it For the stating of the sure grounds whereupon a man may comfortably hope and expect pardon and salvation at the hands of God it were a mad doing to lay for the two corner stones in such a building Presumption upon Mercy and delaying of Repentance This is worse than building upon the sand for this is building upon Impiety Now the word of God which is to be our rule tells us these two things 1. That Repentance is
how they undervalue the Scriptures by that very opinion But yet will own and wrest and strain the Scriptures where they think it may serve their opinion Men will have their own minds and would have every thing to serve their humor and to maintain their conceits The Arian and Socinian will have Christ to be a Creature and not God the Holy Ghost a Creature and not God What do they gain by this toward Heaven Do they not set themselves further off when they make him that should redeem them but a Creature like themselves and him that should sanctifie them to be but a Creature like themselves But they must have their own minds These Sadducees what gained they by their opinion against the Resurrection and world to come What either profit or credit or comfort could their opinion carry with it that men should die like dogs or other beasts and there is an endof them But they must have their own minds And it is like they were well content there should be no Resurrection nor World to come For this opinion might very well serve a voluptuous life For a man to live as he pleased in all voluptuousness and pleasure and to hear no more of it never to be judged or called to account for what he had done This is a brave opinion to maintain lust and loosness and all manner of villany They in Esai XXII cry Let us eat and drink for to morrow we die One would think they should have been in another tune when they thought death was so near and left their jovializing to day when they think they must dye to morrow But dying was all the business they looked on and looked no further That was bitter to think of when they must perish with all their delights and pleasures and braveries but beyond death they little thought of any thing And so Historians report of the Egyptians that when they were feasting and in the height of their frolic and joviality a man brought in a dead mans skull and shewed to every one of them with these words added Eat and drink and make merry for you know not how soon you may be like to this One would think that the sight of such a spectacle should have called them to repentance and mourning and weeping and girding with sackcloth But they aimed it a clean contrary way viz. that since they were sure they should die they should take as much pleasure as they could while they lived and lose no time from their voluptuousness because they knew not how long or short their time might be and how soon they might be cut off from those delights It is more than probable that the Sadducees maintained their opinion to the like purpose and were very well content to forgoe the world to come that they might the freer and with less disquieture enjoy this The Pharisee fasted and was of a strict and severe life and conversation but the Sadducee thought it more delightsome to live more at large and not to deprive himself of those contents and pleasures that he might have here And it is more than probable that he so maintained his opinion upon that account at least his opinion did suite most properly with such a course The Sadducees denying of the Resurrection may justly mind us to make it our Hope and Awe unless we also should be Sadducees Let me use the strain of Paul to Agrippa Men and Brethren do you believe a Resurrection I know you believe it May I add and say I know you remember it This I dare say that if you do not I know you have no cause not to remmember it A thing of the greatest concernment that ever will befal you a thing as sure to come to you as you are sure you have come hitherto a thing that you can as little avoyd as you can avoyd death and a thing that must determine of your eternal state And do you not remember it I am sure we have all cause to remember it The Prayer of Moses for the people is very reasonable pathetical and affectionate Deut. XXXII 29. O that they were wise that they understood this that they would consider their later end Do you not consider this out of these words That they that are not wise do not consider this and out of the thing it self we are speaking of that the Resurrection is our later end beyond our later end Death is our later end but the Resurrection is a later end beyond it And if the continual remembrance of death be needful as who will deny it the continual remembrance of the Resurrection is as needful I had almost said is more needful according to the rate that most men think of death Oh! how bitter is the remembrance of death to them that are at ease and in earthly prosperity But upon what account Because they must part with all their delights here and must be no more as they have been jocund and jovial and florid The Roman Emperor of old spoke not only his own sense but the sense of others when dying he cryed out Ah! poor soul wither must thou go now Thou must never jest more nor enjoy thy pleasures more as thou hast done So they thought of death but as an end and determining of their bravery here But the Resurrection must determine of their state for ever hereafter And if Solomons whips be whips Rehoboams whips are scorpions If death be so sharp to them to part them from their present delights what will the Resurrection be that will state them in a state undelightsome for ever Oh! how many sins might we have avoided in the course of our lives if we had had the serious remembrance and apprehension of the Resurrection And how many might we yet avoid In the midst of all our security and mirth and musick to have this as Belshhazzars hand writing upon the Wall in our eye But will this hold in the day of Resurrection Will this follow me in another world In the midst of our Pride and Bravery to think shall I be so drest at the Resurrection at the last day And will this Gallantry stand me in any stead in that day I cannot but fancy how a Sadducee that denies the Resurrection or any that are mindless of it will be surprized at that day He thought none should ever rise from the dead at all and he himself will be raised whether he will or no. Oh! let me lye still in the dust will his heart cry Let the earth cover me and the Mountains and rocks lie upon me No will the alarm of the great Trump sound Arise thou wretch and come to judgment And thou must come and no avoyding Eccles. X. 9 Know that for all these things God will bring thee to Judgment He will do it and thou canst not hinder him And so much concerning the first Article that a Sadducee put out of his Creed He II. would not own that there will be
The Wicked one in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy one As the unclean Spirit is opposed to the holy Spirit so the wicked to the holy As the Children of God and the Children of the Devil are opposed vers 10. so here in regard of their nature There are some therefore that define the Devil by what is most contrary to God 1. He is become contrary As Christ and Belial light and darkness 2 Cor. VI. 14 15. In what Not in regard of his essential subsistence as he is a spirit intellectual immortal nor in regard only of want of righteousness and holiness but in regard of the bent of his will As in our selves we may read too much of the Devil in that respect that our Wills run so contrary to Gods No contrary to that that will be contrary as Hannibal was to the Romans For 2. He sets himself to be contrary He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that opposeth His contrariety is resolved and wilful In the first Fall he set himself up against God to be head He despised his charge and would head the creature against him And he continually fights against Gods Will and ways See those two things vers 10. which distinguish the Children of God and of the Devil Love and Righteousness the same make the distinction between God and the Devil God loves Man He hates him God loves Righteousness He opposeth it He stands up against Christ. There are two Heads in the world Christ and the Devil and he by his own pride and putting on Secondly He is the Wicked one as he is the Father of Wickedness As Joh. VIII 44 Ye are of your Father the Devil and the Lusts of your Father ye will do Ask who begat wicked works the answer must be The Devil 1. He is Father of his own wickedness He is his own Tempter and begat his sin within himself Whereas Adam had something ab extra from without that tempted him 2. He is the Father of others wickedness vers 8. He that committeth sin is of the Devil He was the Father of the first Sin How might Adam have stood if not tempted by one above him He could not have believed a Creature could be against God but believed him one that was as a Messenger from God as Angels were He is the Father of all sins He hath concurrence to every sin we commit A general concurrence by poison infused into our Nature As sin hath a general concurrence to death so the Devil hath such a concurrence to sin And such a particular concurrence as we cannot say any sin is without him As no grace is without the spirit I shall not speak of his presence with all his influence with all Thirdly He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wicked one in that he is perfectly wicked That is perfect Cui nihil addi potest vel detrahi To which nothing can be added or taken away So God is perfect and so is the Saints Happiness in Glory perfect happiness The Devil can be no more wicked or less as God can be no more or less good In Satans first sin he could sin no more than he did nor against more light nor could his sin be of more pride and malice He knew he should be damned if he fell yet he sinned and fell His continual sinning cannot be more than it is he cannot have more hate of God than he hath For he hates every thing that is like God or likes him And that not because God damned him but because God is God above him Nor can he be less wicked For an Angel cannot sin at a less rate than the deepest willfulness and malice cannot be tempted deceived ignorant wants not power to stand And thus we see how the Devil is the Wicked one Now II. We come to the Description that is given of Cain and that is twofold viz. by his extraction he was of that wicked one And by his action And slew his Brother I. Let us consider him with relation to his Extraction He was of that wicked one Such a phrase you have Joh. VIII 44. mentioned before You are of your Father the Devil It may be Questioned Whether all in an unregenerate state may be said alike to be of the Devil They are all Children of wrath Eph. II. 2. Whether are they all alike Children of the Devil I Answer 1. All are alike guilty and Children of corruption Sin is come over all One hath as much original guilt as another Because Adams whole sin is on all as Christs whole righteousness is on His. 2. One hath as much sinfulness and depravation of nature as another Abel as much as Cain For all have sinned and come short of the glory of God Rom. III. 23. Because all alike from Adam 3. All Children of wrath alike Eph. II. 2. That is First Quoad meritum in respect of merit Secondly Quoad indignationem Dei in peccatum in respect of Gods indignation against sin But not Quoad aeternam iram in respect of Eternal wrath 4. All slaves to Satan alike which that expression doth suppose where it is said That we are delivered out of the power of darkness But all are not under the claim of Satan alike The Elect have God claiming something in them even before they escape from the bondage of Satan As Israel in Egypt before their redemption God had a claim to them Therefore Men are not said to be of the Devil but where the visible acting is according to the Devil So in the place quoted already Joh. VIII 44. Ye are of your Father the Devil and the Works of your Father ye will do 1 Joh. III. 8. He that committeth sin is of the Devil And in the Text Cain was of that wicked one and slew his Brother So the Pharisees were of the seed of the Serpent Elymas was the Child of the Devil And from hence I lay down this Doctrine That wicked mens wicked actings shew they be of the wicked one See vers 8. Cain had pious education taught to sacrifice His Parents could tell him more of God and the Devil than almost any since He made an outward profession for he brought his Sacrifice to God Yet his works manifested him to be of the wicked one So wicked ones by their wicked actings shew that they belong to the Wicked One. They are of him That is 1. Of his Kingdom and pay a subjection to it 2. Of his Spirit 3. Of his Acting And this brings us to the next particular Viz. II. To consider Cain with relation to his action He slew his Brother He was of that wicked one and slew his Brother Here we may observe three things obiter by the way First That malice and murther is justly referred to the first Murtherer As Joh. VIII 44. Ye are of your Father the Devil and the lusts of your Father ye will do he was a murtherer from the beginning Ye would murther me because
called Gods as Alexander Caligula Sejanus It is said of Antichrist 2 Thess. II. 4. That he opposeth and exalteth himself against all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God Are not thousands as proud in heart as the Devil himself as much as they can be and delight in it 2. In hatred and cruelty One would not believe that Man could be so cruel to Man but that we have the experience of it and this truth in the Text tells us the reason of it because they are of the Wicked one Men are more cruel than Beasts Beasts have been tamed but Man cannot Jam. III. 7. Every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed by mankind But only mankind it self is untameable Such an Example was He that wished That all Rome had but one head that he might cut it off at once Nay he in the story of China went further who actually slew six hundred thousand innocent persons 3. Do not some hate the ways of God as the Devil doth I hate Michaiah saith Ahab There were some that spake evil of the Christians only because they ran not into the same excess of riot with themselves 4. And so we may say of Lying There are Children of falshood among us To conclude all with some Uses from this Discourse I. The consideration of this may draw tears to think of the corruption of our nature so far degenerate from its excellency and end II. It may make us moum to consider what we carry within us if God leave us III. Not to think so little of Pride Envy Lying as most do For these sins are the nearest resemblances of the Devil IV. How great a work is Renovation For men to be made partakers of the Devine Nature 2 Pet. I. 4. who had so much before pertaken of the Devils V. We had need to pray that God would keep us from such mischief A SERMON PREACHED upon GENESIS IV. 15. And the Lord set a mark upon Cain Lest any finding him should kill him WE have seen Cain's sin here we see his strange reward Cain slew his Brother God will not have Cain slain How is this agreeable to that Chap. IX 6. Whoso sheddeth mans blood by man shall his blood be shed How strange this Providence Abel might have done good if he had lived Cain not yet behold this contrary Providence Abel dyes and Cain lives What would Cain wish more than this to live and be secure What would some give for such a Patent If he live What Murthers more may he commit What a discouragement may he be to Righteousness How may the eye of humane reason stand amazed at this providence We may take up that of Jeremiah Chap. XII 1. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper And the words of Habbakkuk Chap. I. 3 4. Why dost thou shew me iniquity and cause me to behold grievance For spoiling and violence are before me and there are that raise up strife and contention Therefore the Law is slacked and judgment doth never go forth for the wicked doth compass about the righteousness therefore wrong judgment proceedeth And Shall not the Judg of all the world do right Yet what Righteousness seems in this We may satisfie our selves concerning this by these considerations I. Abel was happier dying than Cain living Balaam was a parallel of Cain justfying this Numb XXIII 10. Let me dye the death of the righteous and let my last end be like his II. The Righteousness of Gods providences is not to be judged of only according to outward appearance Gods judgments are a great deep and the footsteps of them are not known III. The greatest seeming earthly prosperity may be the greatest punishment In the words we observe this That God reserved Cain to long life But how he managed it is scrupulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set a mark upon him Rab. Solomon saith it was a letter in his forehead Some say it was a Horn some a trembling that all might know him for a fratricide for a wretch that murthered his Brother But this one would think rather was the way to get him killed For how could all that met him know Gods mind by this mark whatever it was namely That God would not have him killed Therefore Aben Ezra understands it that God gave him a sign till he believed it viz. That God would preserve his life And so it may best be construed That God set him a sign lest c. In the fourteenth Verse Cain says Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a Vagabond in the earth and it shall come to pass that every one that findeth me shall slay me It is questioned here whether Cain begs death or declines it If he begs it God denies him if he declines it he hath his desire with a Curse Hence we gather this Doctrine That Gods letting men go on uninterrupted in their sins is the greatest punishment they can have here Doubtless Cain was loaden with punishment Suppose a Council were called what to do with Cain You would say Cut him off Gods wisdom and justice saith Let him live Long life and prosperity in it self a blessing but here a prison a curse a poison that kills with delight Consider Cain's temper and then consider him banished from the Church and from the memorials of his duty that Gods constant service would give him turned loose to his lusts and the councils of his own heart the longer he lives in this condition t is not the better but the worse for him See vers 24. Cain was avenged sevenfold It was a sore judgment when God said My Spirit shall not always strive with Man Gen. VI. 3. I will trouble them no more Hos. IV. 14. I will not punish your Daughters when they commit Whoredom It is a great question Whether is worse to be cut off in sin or to be not interrupted in it A hard choise as David's was when he said I am in a great strait For the clearing of this observe these two things I. That sometimes the long-suffering of God to the wicked is not the goodness of God to them See 1 Pet. III. 20. Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Compared with Gen. VI. 3. My spirit shall not always strive with Man God spared the Canaanites that their measure might be full Fulfil ye the measure of your Fathers saith Christ to the Jews Matth. XXIII 32. And Psal LXXIII 4. There are no bands in their death but their
himself to be a jealous God visiting the sins of Idolaters II. A second passage is that about the battel at Gibeah Judg. XX. concerning which let us first take up the words of Deborah Chap. V. 8. For though the history of that war is set many Chapters after the story of Deborah yet was it a great while before her as might be shewed by many evidences if I would stand upon it They chose new gods saith she then was war in the gates Was there a sheild or spear seen among forty thousand in Israel No sooner Idolatry but vengeance no sooner new gods but war in the gates and war with a witness that destroyed forty thousand of Israel and above twenty thousand of Benjamin She speaks but of forty thousand that perished as if no sheild or spear had been among them all whereas in all there fell sixty five thousand But she hints the sad slaughter of Israel which was sent by God and encouraged by him to go against Benjamin and yet when they went to battel they fell forty thousand Strange to be sent by God and yet miscarry to be encouraged by God and yet fall Oh they had chosen new gods and thence this miscarriage The Tribe of Dan had set up Idolatry and all Israel quiet and stir not against it and so become partakers of it But when a Whore hath some unhansom and hard usage at Gibeah then all Israel is suddenly up in arms to revenge her quarrel Zeal for a Whore to revenge her quarrel against Gibeah but not zeal for the Lord to revenge his quarrel against Idolatry And therefore God takes the cause into his own hand and shews himself a jealous God against Idolatry and caused forty thousand to fall in battel though he had sent and encouraged them to it III. A third passage let be that which yet comes more near the Text nay seems not only to come up to it but to go beyond it and that is Exod. XXXII 34. where after the sin of the golden Calf and the Levites slaying three thousand men yet God still hath some anger in store for that sin and saith Nevertheless in the day when I visit I will visit their sin upon them When The Jews say That in every scourge and judgment that came upon them there was a remembrance and a lash for the golden Calf And S. Stephen speaks no less or more in Act. VII 41 42. They made a Calf in those days and offered sacrifice unto the Idol c. Then God turned and gave them up to worship the host of Heaven c. This speaks God a jealous God against Idolatry and seems to speak that he visits the sins of the Fathers upon the children beyond the third and fourth generation succeeding To which thing we shall speak in course in handling of the words To which now we are come II. Then visiting the iniquity of the fathers upon the children c. All the question and scruple about the thing is Quo jure Where is Gods justice in this to visit the sins of him that sinned upon him that sinneth not sins of the fathers upon the children who probably were never witting or assenting to the Fathers sin It is Gods strict commandment to men Deut. XXIV 16. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers but every man shall be put to death for his own sin And doth not he go contrary to that rule himself when he visits the sins of the fathers upon the children And it is his proclaiming again Ezek. XVIII 4. Behold all souls are mine as the soul of the father so also the soul of the son is mine the soul that sinneth it shall dye And doth he not warp from that assertion when children are punished for the sins of their Fathers That God should impute the sin of Adam to all his posterity hath been cavilled at in antient times by some Hereticks and in these later some are not well satisfied about the matter and cannot or will not see how God is just in it Visiting sins unto the third and fourth generation sounds something harsh this far more visiting the sin of the first Father upon all generations Shall he condemn millions of millions for the fault they never committed charge upon them the crime they never consented to I shall not stay my discourse upon this The answer is ready in Adam was all mankind in his Covenant was enwrapped all humane nature and the violation of that Covenant was the sin and guilt of whole humane nature But we shall speak to other kind of examples that come nearer to the sense of the words before us And these are of two sorts viz. in reference to the body or outward condition or to the soul or inward First Was not that hard measure as you may think that when Corah Dathan and Abiram the Parents only had sinned that not only they should go down quick into the pit but their houses also and all that appertained to them Numb XVI 32. The like that when Achan only was in the transgression that his sons and daughters and his very cattel should be put to death as well as he Josh. VII 24. Secondly Seems it not hard measure that when that generation at the building of Babel had only sinned against God in that design for setting up Idolatry that not only they should be given up to Idolatry and blindness but the Heathen their posterity to scores of generations The like that when that generation only had sinned in murthering Christ not only they should bear the guilt of his blood but their posterity through so many ages For the unfolding of Gods dealings in these things particularly let me first move this general consideration What care Parents had need to take that they sin not so as to leave sin and guilt and a curse upon their children and posterity Among their cares to leave them well as the word in the world goes i. e. rich to be sure to take this care that while they leave them well they leave them not ill Sin not for thy childrens sake that they smart not for thy faults when thou art gone I mention two sins particularly that may draw misery and entail a curse upon the posterity cursing their children and unconscionably scraping a cursed estate together to leave to their children Now to assert the Justice of God in this case of visiting the iniquity of the fathers c. either for these sins or others whereas it seems a wrong to the children Consider these things I. It is most just with God to punish wicked men in their dearest delights that judgment may come home to them to the quick to take away the delight of their Eyes and Heart that punishment may make them smart in the tenderest part And when Parents are so fond of that part of themselves their children that they will venture soul and body
as mere strangers For Moses to converse with God face to face when alive and when dead there is an end of all his communion How comfortless would he have gone to Mount Nebo to dye had he believed as the Papists do that he must go to Limbo and never enjoy God for so many hundred years till Christ should come to fetch him out When he appeared in Glory Luke IX 31. Think ye that he came out of Limbo in that glory And when Abraham is proposed in that parable before Christs death Luke XVI 22 23. Think ye that he is proposed as being in Limbo or in Heaven 4. It is absurd to think that Holy ones that served God all day and should at night receive their wages should be denied it God forbids to detain wages and he not to pay his workmen of a thousand two thousand years after they have done their work Abel a faithful servant of God died for him and his truth and when he comes to expect his reward in Heaven No Abel thou must to Limbo where there is no glimpse of Heaven nor comfort from God for this three thousand five hundred years David in Psal. XXIII saito He will dwell in the house of God for ever In the Temple here and then in Heaven hereafter No will a Papist say David thou must dwell a thousand years in Limbo before thou comest to Heaven A hard Master that rewards his servants no better that serve him here and when they should come to enjoy the fruit of all their labour then God puts them away far from him and they enjoy not what they laboured for Such Doctrine is that of the Romanists and such absurdities they make people believe to build up their Purgatory for their profit Nor are they only thus Absurd but as Irreligious in this Doctrine 1. That they will make men believe that there was not divine and spiritual power in Christ for salvation without his bodily power and personal presence they limit the Spirit and the operation of Christ to his presence They give that to Christs presence that God never meant They account the Virgin Mary so incomparably holy and happy above all others because she carried Christ in her womb and arms as though it were that and not Faith and Grace that made her so holy and happy Superstition is standing upon a thing over and above leaping over that which is the proper duty and reality of holiness and resting upon something besides it So concerning Christ superstition hath taught men to take up something in opinion and practise over and besides what is needful about the worship and love of Christ. To worship the Cross because Christ suffered on it To put holiness in those places where he once was as the Manger the Sepulchre c. Of this nature and rank is placing so much in the bodily presence of Christ and overlooking the efficacy and work of his Spirit Transubstantiation is of this form and this that we are speaking of the like viz. That the Patriarchs could not be saved by the divine power and Spirit of Christ but he must come first in Person before to bring them to Heaven 2. They make Grace not sufficient to save but something else must be added viz. Purgatory sire to purge out those sins that Grace did not or could not purge out It is said 2 Cor. XII 9. My grace is sufficient for thee They will say Not Purgatory fire must help out to sufficiency They will tell you It is rare for any to dye so spotless as instantly to go to Heaven but he must have some scouring elsewhere before And indeed this may deserve our consideration not to make us think of any Purgatory hereafter but to affect us with what we have to do here It is undoubted that to dye in any sin is damnable Ye shall dye in your sins is as much as when ye dye ye shall be damned because ye shall dye in sin See Joh. VIII 21. Ye shall dye in your sins whether I go ye cannot come He that dyes in his sins in any of his sins must never come where Christ is Imagine a man had got off all his sins but one and that stuck to him dying that would damn him as well as all Suppose it this I cannot will not forgive such an one that hath done me this wrong that spot of malice will keep him out of Heaven as well as if he were dawbed all over with all sins whatsoever Nay to come to a lower rate Be it but a little love of the World an unwillingness to part with the pleasures and profits of it is it possible that man should go to Heaven that had rather be here Nay yet lower Be it some particular sin that he hath chanced to forget and not repent of can he with that go to Heaven Hitherto Papists and we agree that there is no going to Heaven with any spot of sin upon the Soul but here we differ They say A man may go out of this World with many spots of sin upon him yet at last go to Heaven these being purged out in Purgatory We say with the Scripture That after death there is no Redemption that this is the acceptable time and day of Salvation that if a sinners Sun set in a cloud it will be dark with him for ever that if he dye in any sin his condition is damnable and no help afterwards Esa. XXII 14. Surely this iniquity shall not be purged from you till ye dye And then it shall never be purged And the Reasons of this are First Because any one sin loved unrepented of damneth as well as many by the rule of S. James Chap. II. 10 11. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a Transgressor of the Law Secondly Because the other World is a World of Eternity and in Eternity there is no change He that goes sinful into that can never be changed Thirdly Because it is impiety to make any thing sharer with the Blood and Grace of Christ in mans Salvation It is said We are saved by his Blood and by his Grace There needs no Purgatory sire unless these were weak and insufficient Object But is it possible any one should dye without some sin sticking to him Original sin sticks It may be a man has forgot some actual sin to repent of it it may be there is some impatience upon him his heart may fly out into passion never without infirmities Answer I. Let me question Durst any dye with any sin sticking on him Thou bearest malice darest thou dye so Thou art proud covetous darest thou dye so Who is so little taught the Doctrine of Salvation as to put himself to such a venture At least who is not convinced of the danger
the Justice of God that Christ was to satisfie and if he could not have done that then there would have been some reason he should have suffered his wrath The Justice of God challenged obedience of men or no coming to Heaven satisfaction for disobedience or they must to Hell Here is enough saith Christ to serve for both ends They have disobeyed here is obedience more than all their Disobediences do or can come to They cannot obey as they should here is that that makes it out viz. Obedience infinite III. The truth was that Christ had to deal with the wrath of the Devil but not at all with the wrath of God Consider but these passages and see what was the stress that Christ had to deal withal in his Passion First That Gen. III. 15. He shall bruise thy head and thou shalt bruise his heel Satan the seed of the woman shall destroy thee This is explained Heb. II. 14. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil And 1 Joh. III. 8. For this purpose the Son of God was manifest that he might destroy the works of the Devil And then observe that Joh. XIV 30. The Prince of this world cometh and hath nothing in me And Luke XXII 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and the power of darkness While I preached there was a restraint upon you because my hour was not come but now you and Hell are let loose to have your full swing against me There was a Combate proposed in the sufferings of Christ before God and Angels Twixt whom Christ and the wrath of God No but twixt Christ and Satan and all his power What doth God in this quarrel Doth God fight against Christ too as well as the Devil Was his wrath against him as well as the Devils wrath What against his own Champion his own Son No he only tries him by affliction not overwhelms him with his wrath He only lets him alone to him to be the shock of Satan He little assists Satan by his wrath laid on his own Champion See the great Mystery of this great Dispensation in brief God had created the first Adam and endued him with abilities to have stood Thus endued he leaves him to stand of himself and permits Satan to tempt him and he overcomes him and all mankind are overthrown God raised up a second Adam endued with power to foil Satan do he his worst and not only with power to withstand Satan if he will but a will that could not but withstand Satan He sets him forth to encounter and leaves him to himself lets Satan loose to do his worst Satan vexeth him with all the vexation Hell could inflict upon him Did not God love his Son look with dear bowels upon him all this while It is a very harsh opinion to think that Christ undertaking the combate for the honour of God against his arch-enemy that obeying the Will of God even to the death that retaining his holiness unmoveable in the midst of all his tortures paying God an infinite obedience it is harsh I say to think that God should requite him with wrath and look upon him as a wretched damned person No it was the wrath of the Devil that Christ had to combate with not the wrath of God at all IV. Though Christ is said to bear sins yet for all that God did not look upon him any whit the more wrathfully or in displeasure but rather the more favourably because he would bear the sins of his people For God looked on Christ not as a sinner but as a Sacrifice and the Lord was not angry at him but loved him because he would become a Sacrifice Joh. X. 17. Therefore doth my Father love me because I lay down my life Esa. LIII 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his Soul unto death Do those words speak the anger of God No his wel-pleasedness his rewarding him for that he would be numbred with transgressors being none but a Lamb without spot and blemish Some say That Christ was the greatest sinner murderer c. because he bare the sins of those that were so which words border upon blasphemy and speak besides a great deal of imprudence and inconsideration See Levit. XVI 21 22. And Aaron shall lay both his hands upon the head of the live Goat and consess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat And the Goat shall bear upon him all their iniquities Is it not sensless now to say That the Goat was the greatest sinner in Israel Was he any whit the more sinful because the sins of the people were put upon him And so of other sacrifices on whose heads hands were laid and sins put was the wrath of God upon the Sacrifice No the pleasure of God was upon it for attonement In such sense are those places to be taken Isa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree 2 Cor. V. 21. He hath made him to be sin for us who knew no sin He bare our sins not as a sinner but as a Sacrifice And that Joh. I. 29. makes it plain Behold the Lamb of God that taketh away the sins of the World As a Lamb at the Temple bare the sins of the people so Christ bare our sins How Was the Lamb guilty or sinful No as an attonement and sacrifice And so God looked on Christ as a Sacrifice well pleasing to him not as sinful at all Need we any more illustration Observe that Exod. XXVIII 36 38. And thou shalt make a plate of pure gold and grave upon it like the engravings of a signet Holiness to the Lord. And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord. Holiness to the Lord because he bare iniquity It should rather have been Unholiness if Aaron had been any whit the more sinful for bearing the peoples iniquities But he is said to bear their iniquities because he by his office undertook to attone for them How did God look upon Aaron in his Priesthood With anger because he bare the iniquity of the people Nay with favour and delight as so excellent an instrument of attonement Such another passage is that Levit. X. 17 c. Wherefore have ye not eaten the sin offering in the holy place
they would argue from this reason God finished creating in Principio in the beginning therefore he creates not a Soul now I answer He finished creating genere specierum the kinds of all species but not Species generum the Species of all kinds When he brought Frogs and Lice on Egypt it was a creation of the things but the kind was created from the beginning The same must be said of Souls Let Christs Soul be the instance Was the Soul of the Messias created at the beginning If so what did it all the while till it was united to the Body Where was it What did it Was Christs Soul ever not acting for the good of his people As soon as ever it was put into the Body it began the work of Redemption viz. Christ there sanctifying our Nature by the Union of the humane nature to the Divine His Soul is now in Heaven in the work of mediation for his people It is hard to think that his Soul should be almost four thousand years in being and doing nothing for mens Salvation And we cannot call Christ Christ till he be compleated in our nature Soul and Body So that Christs Soul as ours was infused by immediate Creation in the Body which Body was prepared in the womb for the receiving of it So that though he was not like to us in regard of his begetting in the womb yet he was like in the Union of his Soul to his Body there For II. Christ had a Soul like ours in all things sin excepted It is a question Whether all Souls are equal There is some colour for it Psal. XXXIII 15. Hesashioneth their hearts alike And thence some argue the equality of Souls But I answer 1. That place may be taken thus That God alike is the Creator of all Souls rich and poor wise and foolish 2. It is undoubted all Souls are alike in regard of the ' Essentials of Souls they are all intellectual Spiritual immortal and in regard of their Essential faculties Whether they are alike as to the use and excellency of those faculties I shall not dispute Doubtless Christs Soul was the most excellent and yet like ours in all things that simply relate to the Essence of Souls or the humane nature I need not speak of the Essentials of a Soul he had the Infirmities of a humane Soul viz. those that in themselves are sinless I might so apply that Matth. VIII 17. Himself took our infirmities and bare our sicknesses He was subject to grief in Soul Matth. XXVI 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful To fear Heb. V. 7. In that he feared Joh. XI 33. He groned in spirit and was troubled These are natural infirmities or affections to humane Souls Adam might have had these in innocency if occasion offered The Apostle makes comfortable use of this likeness of Christs Soul to ours Heb. IV. 15. For we have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And so may a Christian in sadness fear hunger persecution he may refuge to a High Priest that himself was sensible what these things were Non ignara mali c. Oh! what access hath God given to sinners Not only to one in their own nature but that partook of the very infirmities of nature Except sin Name but one that he had not A poor man dying assaulted with Satan fearing pains How comfortably may he refuge to Christ who by experience knew all these III. He was like other Souls in the manner of his departure out of the body and going to another World And this I shall speak to in three Particulars I. Although the reason of Christs death was different from the reason of the death of all other men yet the nature and definition of Christs death agrees withal Though the conception and birth of Christ was different from all others yet the nature of his death was not different the manner of dying indeed differed That in Heb. IX penult reacht Christ as well as others it was appointed for him to dye though upon a far different reason from what other men dye It is worth observing that Christs death was published and pronounced of before the death of Adam was denounced against him In Gen. III. 15. the death of Christ is mentioned in vers 19. the Death of Adam Which speaks that Christ died not of the Plague of mortality of which Adam and all his posterity dye but that his death was upon another kind of account Though Christ the second Adam was incomparably above the first in his innocence in regard of the Perfection of his nature and Person yet in regard of the certainty of Death as I may say he was beneath him For the excellency of his nature so far beyond him that whereas Adam was without sin Christ was without possibility of sinning But for certainty of dying so far otherwise that whereas Adam might not have dyed Christ could not but dye Socinians say Adam was created mortal because he was in a possibility to dye and because he died whereas indeed actually he was created immortal not as yet having any seeds or principles of mortality in his nature sin not being yet come there Christ was so much more without principles of mortality in him as that whereas Adam was sinless He could not sin and yet as I may say he had the principles of dying in him but not so much in his body as mind not in any failing of nature but in the holy bent of his own Will Death was not to him the wages of sin as it is to others nor to end sinning as it is to others but from clear contrary principles viz. Love to Man and Obedience to God The Death of Adam and of all other Men proceeded from disobedience the Death of Christ only from obedience The Death of Adam because he loved not himself nor his seed the death of Christ because he loved his people more than himself So that as to the reason of the death of Christ Jordan was driven back the stream ran a clean contrary way to the reason why other men dye and yet as to the nature and definition of his dying it agreed with the nature of the dying of other men For II. Define death What is it It is the separation of Soul from Body Mortal thou must once find this definition to be most true The Soul that that inliveneth the Body that gives it freshness of colour warmth life and motion when the Soul is departed all these are gone and the Body dead Here is the difference twixt death and a swoon or trance God shewed in Enoch and Elias what he would have done if man had continued innocent viz. Have translated Body and Soul to glory But when sin came in death came in and Soul and Body must be parted the Body to corruption the Soul into the World of
Yea he was under the obligation of the Ceremonial Law and that in three respects p. 1037. Christs lineage or discent was most of younger Brothers p. 1089 1090. Why Christ was Baptised p. 1125. Christ conformed to many things received and practised in the Jewish Church and civil converse in several instances p. 1137 1139. Christ sets himself against them that set themselves against Religion p. 1164. Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. He delivered the Law on Mount Sinai and is called the Angel by Stephen the Proto-Martyr upon that account this proves him to be God against the Arian and Socinian p. 1229. He was sanctified by his own blood p. 1254. Christs blood called the blood of the Covenant and why p. 1254. He suffered as much as God could put him to suffer short of his own wrath p. 1255. The wrath of God not inflicted upon Christ in his sufferings p. 1255. His victory over Sin and Satan in his sufferings was by his holiness not by his God-head p. 1255 1256. The obedience of Christ made his blood justifying and saving p. 1255. His obedience conquered Satan and satisfied God p. 1256. He died meerly out of obedience p. 1257. He was sanctified by his own blood to the Office of Mediator p. 1254 1257. Acceptance with God and coming to him is only through Christ. p. 1261 1262. Christs obedience does not dissolve the obedience of a Christian. p. 1263. What it is to be separate from Christ. p. 1297. The Church of the Jews was only a Child under age till Christ came p. 1334. His descent into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 to 1347. Where was the Soul of Christ when separate from the body p. 1344. His victory and triumph over Devils what p. 1345 1346. His Kingdom began at his Resurrection p. 1345 1346. His descent into Hell is supposed by some to be the Torments he suffered on the Cross. p. 1347. He did not undergo the anger or wrath of God but the Justice of God in his sufferings p. 1348 1349 1350. It was impossible Christ should suffer the Torments of Hell or be in the case of the damned p. 1350. His expiring upon the Cross considered both in it self and in the manner of it Page 1354 Christian Churches were modelled by our Saviour very near the Platform of the Jewish Synagogue worship 1041 1139 Church of the Jews Christ had a peculiar care of the Jewish Church though but too much corrupted while it was to continue a Church and therefore sends the Leper to shew himself to the Priests p. 165 166. How it may be said to have been a National Church p. 1036. It was only a Child under age till Christ came p. 1334. Wherein its Childhood did consist 1334 Churches in Houses what 794 795 Churches Christian Churches under the Gospel were by Christ himself and his Apostles modelled very like to the Platform of the Synagogues and Synagogue worship under the Law proved in several instances p. 1041 1139. The several Ages and Conditions of God's Church from the beginning of the World p. 1088 Churches in the Apostles days had many Ministers belonging to each and the reason of this 1156 1157 Circumcision at it Children received their Names p. 387. Circumcision as given by Moses gives a right understanding of the Nature of the Sabbath p. 557. Peter was a Minister of the Circumcision among the Hebrews p. 741. An Israelite may be a true Israelite or a Priest a true Priest without Circumcision 760 761 Cities of Refuge their Number and Names p. 47 48. Cities of the Levites the Lands about them large called their Suburbs these Cities were Cities of Refuge and Universities p. 86. A great City was such an one as had a Synagogue in it p. 87. Not any thing troublesom or stinking were to be near a City p. 87. Cities Towns and Villages how distinguished p. 333. 334. What number of Officers in Cities and what their Places and Employments 638 Cleansing what the Leper was to do for his cleansing 165 Climax of the Tyrians what place 61 Cock-crowing at what time p. 262. Whether there were Cocks at Jerusalem being sorbid by their Canons p. 262 The Jewish Doctors distinguish Cock-crowing into first second and third 597 Collections were made by the Jews in forrain Nations for the poor Rabbins dwelling in Judea 792 Comforter was one of the Titles of the Messiah 600 Coming of Christ in the Clouds in his Glory and in his Kingdom are used for the Day of his Vengeance on the Jews 626 Coming to Christ and believing in him how distinguished 1261 1262 Commandments or Commands Commands of the second Table chiefly injoyned in the Gospel and why p. 1064 1114 1115. God will not have his Commands dallied and trifled withal p. 1227. Why we are to keep the Commands of God p. 1130. The Commandments of the Law were given for Gospel ends 1231 Communion of the Jews what and how made p. 768. Christ had Communion with the National Church of the Jews in the publick Exercise of their Religion proved by many instances 1036 1037 1039 1040 1041 Confession of sins at the execution and death of Mulefactors say the Jews did expiate for their sins 1275 Confusion of Languages was the casting off of the Gentiles and the confusion of Religion 644 Conjuring so skilful were the Jews in Conjuring Enchantments and Sorceries that they wrought great Signs and Wonders and many villanies thereby 244 Conscience how to clear the state and nature of it when it is doubting some heads for such an undertaking hinted p. 1054 The great power of conviction of Conscience p. 1082 1803 1804. Conscience is an assurance given by God of the last Judgment 1104 1119 Consistories that were of more note out of the Talmud 85 Consolation of Israel It was an usual Oath among the Jews Let me see the Consolation or Let me see the Consolation of Israel 393 Conviction of Conscience the great power of it p. 1082 1083 1084 Corban signifies a thing devoted and dedicated to sacred use p. 201. Corban was the Treasury there was a Corban of Vessels or Instruments and a Corban of Mony p. 299. The Corban Chests how these were imployed to buy the dayly Sacrifice and Offerings p. 300 301. The Corban Chamber p. 300 301. The Corban Chests and the Treasury were in the Court of the Women p. 301. Corban a Gift what 345 Corinth where seated 737 Covenant the blood of it put for the blood of Christ. 1254 Covenant of Grace Souls raised in the first and second Resurrection by the vertue of this but not alike p. 1235. The Tenor and vertue of this Covenant distinguished 1236 Covetousness called an evil Eye 162. What it caused Balaam to do what he got by it and how many Israelites were destroyed by it p. 1181. The sad fruits of Covetousness and Apostasle 1181 1182 Councellors Chamber
what 358 Council of the Jews of what Authority in the time of Christ of its place of residence and what sort and number of Men it was compounded of p. 248 to 251. The Council of the Jews transgressed many of their own Canons in Judging Jesus Christ. p. 263. Council used for Sanhedrin 355 Courses of the Priests in the second Temple did something differ from those in the first p. 377. Course of Abiah what p. 377. How many Courses were there and what were their turns in which they did Circulate p. 377 378 379 380. Stationary Men among the Courses what 378 Court of the Gentiles among the Jewish Writers is ordinarlly called the Mountain of the House those that were unclean might enter into this p. 28 29. The Gates of it 29 Court of the Women its dimensions situation Gates and parts 29 30 Court of the Temple its parts its length and breadth 32 33 Courts of Judicature there were three in the Temple 395 Coins some of the Jews Coins of the smaller value mentioned 142 Creation God created all things in six days and why not in a moment p. 1322. The World was created in September p. 1322 c. A new Creation or Redemption was performed on the day Adam was created p. 1315. Creation and Resurrection of Christ whether the greater work 1330 Creature all Creatures or every Creature a speech common among the Jews by which is understood all Men or all Nations but especially the Gentiles 359 360 1149 Criminals capital Criminals if Israelites were not Judged by the Sanhedrin with the Reasons why p. 611 to 614. The Sanhedrin gave to Jewish criminals a full hearing even after sentence if they themselves or any other had any thing to say for them p. 675. They were buried in differing places from other Men and had the Stone Wood Sword or Rope wherewith they were executed buried with them 676 Cruelty of the Jews great most barbarously destroying two hundred and twenty thousand Greeks and Romans at one time feeding on their flesh eating their bowels besmearing themselves with their blood and covering themselves with their skins c. p. 686 c. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most barbarous manner p. 686 687. Cruelty or slaughter prodigious in the East Indies 1295 Cup that Cup which Christ used was mixed with water 777 Cup in the Sacrament is not only the sign of the Blood of Christ and a Seal as a Sacrament but the very Sanction of the New Testament 778 Curses in the Old Testament the Jews applied to the Gentiles not to themselves 535 Cursing and Blessing how practised among the Jews 136 Custom of the Jews in praying what p. 1139. They said not Amen in the Temple but in Houses and in Synagogues p. 1139. What they said by way of response in the Temple 1139 Cutheans were Israelites and very exact in the Jewish worship c. 52 53 Cuthites and their Kingdom what p. 496. Cuthites for the Samaritans and whence p. 503. How far their Victuals were lawful to the Jews p. 538. What dealings the Jews might have or not have with them these Cuthites here spoken of were Samaritans 539 Cutting off in Scripture doth not intend Excommunication but the Divine Vengeance 142 Cymbal and tinkling Cymbal were two Balls of brass struck one against another 782 D. DAlmanutha what and whence the Name Page 307 309 310 Damascus spoke to as the scene of Paul's conversion 682 Damned it is impossible Christ should suffer the torments of Hell or be in the case of the damned p. 1350. The Damned not tormented under Ground 1342 Dan why not named among the sealed of the twelve Tribes Rev. 7. 1067 Dancing one way of expressing joy 196 Daniel how he came to scape when Nebucadnezzer's Image was set up as say the Jews 657 Daphne and Riblah the same Josephus mentions another Daphne 62 to 64 David put for the Messias 691 Day of the Lord Christ's coming in Glory and in the Clouds signifie only Christ's taking vengeance on the Jewish Nation p. 244 624. The Son cometh was exprest to be the same 245 Day of Judgment and Day of Vengeance put for Christ's coming with Vengeance to judge the Jewish Nation there are six differing ways of expressing it 346 Days of the week how reckoned by the Jews by the name of first and second c. of the Sabbath p. 274. The third Day much taken notice of by the Rabbins 481 Days of the Messias and the World to come sometimes distinguished sometimes confounded 743 Daemons Angels and Spirits distinguished among the Jews 483 Deacons there were three Deacons or Almoners in the Jews Synagogues 132 134 662 Dead what mourning was used for the Dead also what feasting and company p. 173. The Dead live in another World p. 230 231. The Jews had an opinion that the Dead did discourse one among another and also with those that were alive p. 457. Mourning for the Dead the way and method of it The Jews used to comfort the Mourners both in the way and at home p. 581 582. The washing used after touching a dead Body what p. 790. Praying for the dead founded by the Rhemists on that Text 1 John 5. 16. refuted 1094 Deaf and Dumb unfit to sacrifice c. 210 384 Death looks awakening and terrible upon the most Moral and Learned Men p. 16. Four kinds of Death were delivered into the Hands of the Sanhedrin p. 683. They are continued say the Jewish Writers by a Divine Hand now the Sanhedrin is ceased p. 705. Death what it is p. 1353. Why do Men dye i. e. why are they not removed Soul and Body into the other World without any more ado p. 1354. The difficulty of the Soul and Bodies parting at death 1354 Death of sin God stints the time of Mens rising from it which slipped is not to be retrieved 1238 1239 Decapolis the Region of it not well placed 314 Deciarii were one sort of Publicans 466 Dedication the Feast of it why called by the name of Lights 576 577. The Feast of Dedication is mentioned but once in all the Scripture and that only by bare naming of it in John 10. 22. p. 1033. The Original institution of this Feast of Dedication collected out of the Talmud Maimonides Josephus and the first Book of Maccabes p. 1035. It was kept on the twenty fifth day of the Month Cisâ—en or November p. 1035. Dedication the strange custom of lighting up of Candles therein used 1039 Defendant and Plaintif chose their Judges c. among the Jews 755 Degree and Pomp of the World countervail nothing with God 1210 1211 1212 Demoniacks why so many in Christs time more than at other times Page 175 Denarius and Luz were of the same value amongst the Rabbins 343 c. Dens and Caves vastly large and very numerous in the Land of Israel many of these were digged out of Mountains and Rocks by the
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the
of Snow Antilibanus and Bala 517 Libertines were Servants that had received their Freedom these were Jews how they came to be Servants and how again to be free 663 Life Eve called Chava that is Life upon the account of the promise of Christ. p. 791. Why Life is called precious p. 1209. How tender God is of the Life of Man p. 1209 1210. Why such an equal tribute is to be paid to God for the Life of Man p. 1210 1211. Long Life is a Promise affixed to very many Commands and why p. 1335 1336. How to reconcile the shortness of Mans Life with that Promise p. 1335 1336. Why God shortned Mans Life at the Flood at Babel and at Sinai even where he promised long Life p. 1336. The length of the Lives of the first Inhabitants of the World considered and the reason given p. 1336 1337. Long Life to many proves a curse p. 1338. Long Life in it self is a blessing p. 1337 1338. How it is a blessing when so full of sorrow and upon that account Men are made so weary of it 1339 1340 Light put for evening of the Sabbath 479 Light within what and of what power to lead to Heaven 1286 Likeness and Image of God upon Man distinguished p. 1302. Likeness of God upon Man lost by sin but not the Image 1302 Lineage or Descent of Christ was most of younger Brothers 1089 1090 Linnin Cloth or a Sindon was a Cloak made of Linnin hung with Fringe 354 355 Lives why Satan taketh not away our lives when he pleaseth Page 1209 Locusts many kinds of them 333 Lod where and what 325 c. Long sufferings of God to wicked Men is sometimes not the goodness of God to them 1311 Loosing or Binding a very usual Phrase in the Jewish Schools spoken of Things not of Persons 205 206 207. See Binding and Loosing Lords Day the Jews say it was the first day in the week why Christ changed the Day from the Seventh to the First p. 271 272 1329 1330. The Lords Day was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel also kept the Jewish Sabbath 792 793 Lords Prayer illustrated out of the Jewish Writings p. 159 to 161. The Lords Prayer was given twice by Christ first in the Mount Matth. 6 and then at the Feast of Tabernacles a year and an half after p. 1138. The agreeableness of it to the Jewish Forms p. 1139. The reason why the Doxology is added to it by Saint Matthew and omitted by Saint Luke 1139 Loretto the Legend of the Virgin Mary's House carried thither 494 495 Lots how cast where and when 380 Love it is our duty to love all Men the reason p. 1204. We are to love our Neighbour as our selves 1301 Love Feasts they were Appendages to the Lords Supper also they were when strangers were entertained in each Church at the cost of the Church c. 774 to 776 Loving put for embracing kissing or being well pleased with and pitying 347 348 Lunatick Deaf and Dumb. 210 Luz a little bone in a Mans back which the Jews speak of as the Seed and Principle of a future Resurrection 583 1238 Lydda a Village not inferior to a City the same with Lod notwithstanding the errors of some Maps making them differing Places it had eminent Schools in it much History belongs to it p. 16 17. Lydda is called Lodicea 326 Lye the Jews used and loved to lye at their Feasts in what order they used that Gesture 256 257 M. MACHERUS is derived from Macvar p. 81. Macherus a Castle where situate Page 501 Macpelah supposed to be Adams burying place 47 Magdala was near Tiberias and Chammath 70 308 Magdalen Mary Magdalen whence the Name 415 416 Magistracy instituted as an ordinance of Christ and a Gospel mercy p. 1059 1060 c. The usefulness of it to the Church p. 1060 1061 c. So overawed by a wicked people as not to dare to execute justice 1111 Magistrates are to be obeyed in all lawful things p. 230 231. The false Logick of those who are for no Magistrates over them but King Jesus refuted 1060 Magog and Gog what is meant by them 1173 1174 Mahumetism and Popery coming the Devil was let loose 1172 Maids the day of the week on which they were married and the ceremonies of their marriage 534 Malefactors at their death were used cruelly by the Jews as an act of friendship p. 478. Malefactors say the Jews going to execution and making confession of their sins that and their death did expiate for their sins 1275 Mammon of unrighteousness what 451 452 Man is a wonder p. 1225. How much devilishness the Devil can infuse into Man's nature with the reasons of it 1308 1309 Manacles for the hands used among the Jews 683 Manaâ—en i. e. the Comforter taken for Christ. Page 108 Maphtir he that read in the Synagogues was called Maphtir and was to read one and twenty Verses 406 Maps of the Gospel Tapography are too officious 310 311 Mar or Mari a Title the Jews sometimes gave their Rabbins 465 Maran-ath this say very many Commentators is the highest and heaviest Form of Excommunication but it rather intimates the curse coming upon the Jews 796 797 Mark why he departed from Paul and Barnabas 741 Maronitâ— a Maronite what 515 Marriage not to be till a woman was espoused p. 100. Marriage of Men the time and reason of it p. 757 758. The Marriage Bond both among Jews and Gentiles especially the Jews was looked upon as a loose thing p. 759. When to marry or not to marry 762 Marriages were performed on differing days for Maids and Widows with the reason and Ceremonies thereof 534 Married a hundred and sixty Priests married in Gophna all in one night p. 52. When a Man was new married where he dwelt p. 309. What a reproach it is for a Woman not to be married 1216 1217 Martyrdom dying called Martyrdom for others to save their Country 326 Mary Magdalen the same with Mary the Sister of Lazarus why called Magdalen p. 270 587. Baronius also proves her to be the Sister of Lazarus 588 Mary the Mother of Jesus vilified by the Talmudists 400 Masada a Castle near Asphaltites fortified even to a miracle 296 Matthew writ his Gospel in Greek so did Paul his Epistle to the Hebrews and not in Hebrew as some have affirmed because the Hebrew was altogether unknown to the Common Jews for it was not the Jews Mother Tongue in the time of the Apostles but the Syriack 101 to 104 Measurings of the Jews how or what they were p. 318 c. A Parsa was four miles a Talmudick mile consisted of seven furlongs and an half a Diet was thirty miles 319 Meats forbidden and unclean what 199 200 Mediation of Christ the matter of it what 1261 Melchisedeck all now acknowledge him for Sem. 327 Men their Affairs and Times how God knows and dates them 1250 c.
to have been among the Jews illustrated by examples p. 806 807. They translated the Old Testament so as to favour the Manners Traditions Ordinances and State of the Jewish Nation p. 806 807. It s not an accurate pure Version even the Jews being Judges p. 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in the Synagogues of the Helenists p. 808. By what Authors and Councils it might probably be that the Greek Version came forth which obtains under the Name of the Seventy performed with more craft than Conscience why therefore did the Apostles and Evangelists use it 809 to 811 Sheaf first Fruit Sheaf where and how reaped p. 38 52. When to be offered p. 184. The manner of reaping it 618 619 Sheep Gate or Probatica was not near the Temple contrary to the Jewish opinion 507 Shekel of what parts and value it was p. 343 1204. The reason of the Gift of half a Shekel as used in the Temple p. 1204 1205. Why the half Shekel was to be paid at the age of twenty years and not before 1206 Shepherd Christ a great Shepherd described 573 574 Shezor a Town in upper Galilee Page 77 Shibin not far from Zippor 76 Shoos and Sandals not the same against Beza and Erasmus 178 Shops or Tabernae where things were sold for the Temple where situate 512 Shosbenuth or Shosbenim what 527 Sichem why called Sycbar 506 Signs are for a fit generation p. 191. Meer Signs or Miracles were never wrought by our Saviour p. 1104 Signs of the Heaven and Air and of the coming of the Messiah what p. 203. Signs of Christs coming what from the Doctrine of the Jews 240 241 Siloam a sweet and large Fountain where situate and which way it empâ—led it self p. 25 26 508 509. Silâ—am taken for part of Jerusalem 441 Simon Magus who he gave out himself to be and what the Samaritans accounted him 676 677 Sin is not to be remitted after death p. 190. How a Man may know whether it be pardoned to him p. 1071 1072. Deadly Sin what it is p. 1093 1094 c. Sin is the more desperately deadly by how much it is the more desperately wilful p. 1098. Sin of the Devil what it was p. 1098. Sin against the Holy Ghost why more grievous than that against the Son p. 1130. Believers punished for Sin against the opinion of the Antinominians p. 1226. God stints the time of Mens rising from the Death of Sin which slipped is not to be retrieved p. 1238 1239. Sin unto death and Sin against the Holy Ghost how distinguished p. 1253. Sin of the Devils wretched being beyond pardon p. 1305. God's letting Men go on uninterrupted in their Sin is the greatest punishment they can have here p. 1310 1311. What to think of Saints dying with some Sin unrepented of 1343 1344 Sindon was a Cloak made with Linnin and hung with Fringes 354 355 Singing of Psalms was one part of Prophesie p. 785. See Psalms Singular and Disciple what They are Terms sometimes confounded and sometimes distinguished 433 Sinners there is nothing more desirable to God Christ and Angels than the repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this 1270 Sins of wicked Men are set down in Scripture that we may avoid them 1306 Sion was the upper City on the North part of Jerusalem p. 22 23 24. After the return from Babilon it was constantly called the upper Town 23 Sippor or Zippor a City encompassed with a Land flowing with Milk and Hony noted for warlike affairs an University many Synagogues and many famous Doctors 74 75 Sirbon a Lake like that of Sodon 9 Sitting after the days of Rabban Gamaliel was the posture of Learning 396 Sitting at Table what the manner among the Jews 595 596 Slaughter or Cruelty prodigious in the East Indies 1295 Sleep put for Death used hundreds of times among the Talmudists 174 Smelling judging by Smelling supposed by the Jews to be one qualification of the Messiah for want of which Ben-Cozibah was destroyed by the Jews 543 Socoh in Jos. 25. 35. what 51 Socinianism and Quakarism are great Heresies 1280 1281 Solomons Porch what and where 511 512 1034 Son what the Son is bound to do for the Father 200 Son of Abraham by Faith and Nature what 467 Son of David a common term in the New Testament and Talmudick Writings for the true Messias 96 97 Son of God the Messiah acknowledged to be the Son of God by the Jews though not by Nature but by Adoptlon p. 269 270. He is put for the Messias frequently p. 351. Son of God and Messiah or Christ are convertible terms against the Jews Page 385 548 549 Son the word Son is to be added to every Race in Christ's Genealogy 400 Son of Man why this term is attributed to Christ. p. 204. The Son coming in Glory and in the Clouds signifie only Christs taking vengeance on the Jewish Nation 265 Sons of the envious Woman what 52 Sonship or Adoption as referring to God how understood by the Jews 521 533 Sorceresses Women of Israel were generally Sorceresses 244 Sorrows of the Messiah what 351 Soul the Soul is imprisoned and restrained in its actings whilst it is in the Body p. 1092. How the Soul contemplates God p. 1116. Soul put for Life and Person p. 1204 1205. Soul of Man not the Body bears the Image and Resemblance of God and how p. 1284 1285. Whether the Souls of Men are alike p. 1285. The Soul of Lazarus was in Heaven those four days he was dead p. 1352. Where was the Soul of Christ when separate from the body p. 1344. His Soul was like the Souls of other Men in its infusion existence and acting in the Body 1352 Souls of the Jews disposed of by the Jewish Schools under a threefold phrase or state p. 455. The Transmigration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Pre-existence of Souls what p. 569. How to judge of the true quality and worth of Souls p. 1212 1213. Spectra or Apparitions of the Souls of Men believed by the Jews p. 483 1283. Souls of other Men should be dear to us as well as our own p. 1297 1298 1299. Souls of Men in a better state than Devils and whether all Souls be in a savable condition p. 1302. The Pre-existence of Souls some hold it p. 1352. Whether all Souls are equal p. 1353. What doth a Soul instantly after it hath left the Body p. 1354. The Soul doth neither sleep nor dye when out of the Body p. 1355. Souls in the other World are fixed in their place and condition 1355 South Country used for Judea 13 Spain and France what places the Jews understood for them 368 Speaking among the Jews used to be with all possible shortness especially where the thing was plain p. 668. Speaking with Tongues what is meant by it 1157 Spectra or the Apparitions
Heaven And it is also written Lowly and riding upon an Asse Now how agrees this If they be good he comes with the clouds of Heaven If they be not good then lowly and riding upon an Ass Also in their words Rabbi Eliezer saith If Israel repent they are presently redeemed Rabbi Joshua saith to him And is it not somewhere said Ye were sold for nought and ye shall not be redeemed with silver but by repentance and good works So that we see that they scrupled amongst themselves whether the gathering of the captivity should be by the means of repentance or no. And the reason of this was because of the diversity of these Texts But it is possible thus to reconcile them That many of Israel shall repent after that they see some signs of redemption And hereupon it is said And he saw that there was no man because they will not repent till they see the beginning of redemption In such a sense did the Jewish Nation hold repentance an ingredient to the entertainment of the Kingdom of Heaven when it should appear and so both our Saviour and John the Baptist in this argumentation Repent for the Kingdom of Heaven is at hand do but apply themselves to them even upon their own doctrines and conclusions Now whereas we said in the explanation of the story of Nicodemus that they expected that the appearing of the Messias would take them as they were and that without more ado they shoul be translated into a glorious condition and happiness should drop into their mouths it doth not cross it though it be said here that they had thoughts of repentance as an ingredient to the intertainment of Messiah when he came for exceeding many of them thought they needed no repentance and for those that needed they allotted such a kind of repentance as we shall see by and by as was far from any inward alteration of spirit or change of mind 3. Nor doth this manner of arguing Repent because the Kingdom of Heaven is at hand suit only with the Jews own maxim and opinion and so might convince and win them the sooner but it also agrees most properly with the nature of the Kingdom of Heaven it self For 1. if by the term be understood the coming and appearing of the Messias as that indeed is the first sense of it what fitter intertainment of his appearing than repentance For men when he came to save them from their sins Matth. 1. 18. to repent of their sins and when he came as the true light they to forsake their dark ways And when the Lord by the appearance of Christ for mans redemption did shew as it were that he repented of evil against man how fit was it for man to meet this great mercy by repenting of his own evil And 2. If the term the Kingdom of Heaven be taken for the state of the Church and Religion under the appearance of Christ and the Gospel in comparison of what it was under the Ceremonious administrations in the Law there could be no fitter intertainment of it than by repentance namely by washing purifying and sacrificing the heart when there was no other washing purifying or sacrificing in Religion to be had and such external Ceremonies should be gone out of date 3. And lastly if by this phrase be meant the Kingdom of Christ among the Gentiles and their calling by the Gospel as it also reacheth that sense it was a proper kind of arguing used to the Jews to move them to repentance by minding them of the calling of the Gentiles whose calling in they knew would be their own casting off if they repented not II. A second thing worth our consideration in this our Saviours doctrine is the word by which he calleth for repentance What Syriack word he used speaking that language it is uncertain the Syriack translater useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Return or be converted but the word which the Holy Ghost hath left us in the Original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exceeding significant and pertinent to that doctrine and occasion The word is frequently used in the Septuagint concerning God when he is said to repent or not repent as 1 Sam. 15. 29. Jer. 3. 9. Amos 7. 3. 6. c. but the use of it applied to man is not so frequent in them as of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ezek. 18. 30. because that word doth most Grammatically and verbatim translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word most commonly used in the Hebrew for Repenting and yet do the Septuagint sometimes use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mans repentance as Jer. 8. 6. c. The word doth first signifie a reviewing or considering of a mans own self and condition as Lam. 3. 40. and so Brucioli doth render it in the Italian Ravedete vi view your selves or take your selves into consideration Secondly it betokeneth a growing wise or coming to ones self again as Luk. 15. 1. 7. and thereupon it is well rendred by our Protestant Divines Resipicite Be wise again for so the word were to be construed in its strict propriety And thirdly it signifieth a change of mind from one temper to another Now the Holy Ghost by a word of this significancy doth give the proper and true character of repentance both against the misprisions that were taken up concerning it by their traditions in those times and those also that have been taken up since The Jews did place much of repentance in a bare confession of the offence and much of pardon in the Scapegoats sending away and in the service of the day of Expiation and much in induring the penalty inflicted by the Judges And undoubted pardon at the day of death We will take their mind in their own words He that transgresseth against an affirmative command and returns presently he stirs not till God pardon him and of such it is said Return O ye backsliding children and I will heal your backslidings He that offends against a negative command repentance keeps him off from punishment and the day of Expiation atones for him and of such it is said For to day he will expiate But he by whom the name of Heaven is blasphemed repentance hath no power to shield him from punishment nor the day of Expiation â—o atone for him nor chastisements by the Judges to acquit him But repentance and the day of Expiation do expiate a third part and chastisements à third part and death a third part And of such it is said If this iniquity be purged till you dye Behold we learn that death acquitteth Talm. Jerus in Sanhedr fol. 27. Observe by the way how directly our Saviour faceth this opinion when he saith the blasphemy against the Holy Ghost shall neither be-forgiven in this life nor in the life to come Matth. 12. 32. that is no not by the expiation of death as they conceived Now what a kind of repentance they mean we may observe
them Have you not sinned wilfully since you receiv'd the knowledge of the Gospel in your private deportment Or go to the great ones or to them in power dignity and estate and ask them have you not sinned wilfully since you receiv'd the knowledge of the truth in your publick imployment I cannot say what every one or any one may answer but I am sure the fairest way and upon the justest reason for every one to answer were as t is Job VII 20. I have sinned what shall I do to thee O preserver of men I have sinned wilfully what shall I do to thee O thou giver of the Gospel The word the Apostle useth here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the best and nearest propriety signifies willingly and so it shreds a lapful of gourds the more into the pot of pottage to make it the more bitter For though some conscience may contend to secure it self against the accusation of sinning wilfully yet who can say but he hath sinned willingly since he received the knowledge of the Gospel and that many a time over The allay shall I say or the smartness of this word is best to be judged by the contrary word which the Greek Interpreters used in the case of Moses we have alledged What he speaks of sinning ignorantly they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning unwillingly and so they oppose unwilling sinning and pâ—esumptuous sinning one against the other And answerably the Apostle using the word but doth most directly oppose unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth most directly oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth plainly that he takes it in the same direct opposition namely to signifie sinning wilfully or presumptuously But what is this particular sin that he doth intend What is that sinning wilfully with him that with our Apostle is a sin unto death Guess it by the story of those times which shews it plain enough that I may not spend more time than is needful about the discovery of it Our Saviour in the end of his parable of the unclean spirit cast out of a man and walking in dry places and because he could find no rest there returning to the place whence he came out with seven other spirits worse than himself and dwelling there hath this sad cadence Even so shall it be also to this wicked generation Matth. XII 45. Ah! unhappy generation the Devil cast out and returning again absent a while himself but returning with seven other Devils worse than himself how great how sad an apostasie doth this intimate in the Jewish Nation from the Gospel which had cast out the unclean spirit for a while from among them Such an Apostasie very deadly and general from the Gospel after they had received the knowledge of it and so evidently recorded in the Apostles Epistles that I need not to recite it and so copiously that I should but tire you with citing places Take but these two or three Gal. I. 6. The Apostle intimates that they were removed and soon removed from him that called them into the grace of Christ. II Tim. I. 15. All Asia which once had been all for Paul were now departed from him II Pet. II. 22. It was happened to some according to the Proverb The Dog is returned to his vomit Such instances are numerous But this was not all The cast out Devil did not only return but seven worse Devils returned with him They did not only Apostatise from the Gospel they had professed but became bitter enemies and persecutors of the Gospel from which they Apostatized This cursed root of gall and wormwood did sprout forth into Hell as cursed branches fruits of Sodom direct revolting to their old Judaism or downright falling into Nicolaitisme the one gainsaying liberty of the Gospel the other turning it into Libertinism The one an enemy to the Gospel because of its Spiritualness the other because of its Holiness The Jewish Nation were so doting upon their Ceremonies and formal manner of Religion and Worship that as you find all along the story of those times in the Acts of the Apostles and their Epistles the unbelieving Jews cried down the Gospel and were bitter enemies to it because it cried down their Ceremonies And many and many of those that had believed Apostatized from it upon the same dotage and became as bitter nay if possible more bitter enemies against them than the other The Nicolaitans stumbled at another block interpreting the liberty of the Gospel and they fell into all loosness and uncleanness to eat things sacrificed to Idols and to commit Fornication and they became as horrid enemies to the Gospel as the other because it taught and perswaded a better course These things lie so clear in Scripture to be observed that I should do but a needless work to insist on them Thus whereas that was a happy wonder of Paul Gal. I. 23. That he now preached the Gospel which he once destroied the contrary is an unhappy monster with these men they now destroy the Gospel which they once professed and it is not unlikely what some of them preached Instances of this are little less copious than the other I shall offer you but two the one foretelling that such a thing should be and the other telling that such a thing was come to pass Act. XX. 29 30. This I know that after my departure shall grievous Wolves enter in among you spoiling the flock Also of your own selves shall men arise speaking perverse things c. To which this ecchoes I Joh. II. 18. Little children it is the last time And as ye have heard that Antichrist should come even so now are their many Antichrists whereby we know that it is the last time They went out from us c. They went out from us There is their Apostasie from the Gospel They are Antichrists there is their enmity against it And by the way learn from the Apostle there how to construe the last times which Phrase occurs so frequently viz. for the last times of the Jewish State and City And I must crave leave to understand that passage concerning the man of sin in II Thes. II. of these very persons and of those very times I read the Romish Antichrist in the Revelations in great Letters but truly I can read none but the Jewish Antichrist in this place This then more peculiarly is the sin our Apostle meaneth here and the Apostle Paul in that place of the Epistle to the Hebrews that I cited as might be shewed out of that and this Epistle if it were needful but I suppose that is not much needful since the thing speaks it self and it is so plain that there could not be a more deadly sin and there was not a more horrid sin in those times than such horrid Apostasie and such horrid enmity Every presumptuous sin in the Text was cited in Moses was a sin unto death in the sense that the Jewish Nation understood a