of himself and other men 1. That Christ came from Heaven but he and others are but earthly men 2. That Christ was above all men and all things for so the Greek word may indifferently be rendred but himself and others were but of earthly and low esteem and glory And 3. that Christ spake the words of God the things which he had heard and seen but himself and others spake of the earth and could not reach to Divine things So that the first clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the earth is of the earth may be understood He that is of an earthly original is of an earthly temper and glory as vers 6. He that is born of the flesh is flesh And the latter clause He speaketh of the earth may be understood two ways and the better understood by laying it in opposition to Christ. 1. Christ speaketh the words of God for he could do no other the purity of his nature could not utter a vain idle or earthly word but all Divine But he that is a meer earthly man cannot speak but earthly things altogether and not heavenly things at all as 1 Cor. 2. 14. 2 Cor. 3. 5. And herein it seemeth the strength and sense of this Antithesis betwixt Christ and meer mortals lieth and that this is the proper meaning of the Baptist for as he holds out this clear difference betwixt Christ and mortals in regard of their Original that Christ is from Heaven they from earth so doth he as clear a difference in regard of their constitution that Christ could not naturally but speak the words of God but they cannot naturally speak any such words but of the earth And 2. If the men here spoken of be of the Prophetick rank as John Baptist himself was then the Antithesis lies in this that what Revelation they have of Divine things is but obscure in comparison of what Christ hath for he witnesseth what he hath seen and heard and he hath not the Spirit by measure and what they speak of Divine things is but low and slender and by earthly expressions in comparison of the high and sublime Doctrines that he uttereth But I take the former interpretation to be the more genuine Vers. 33. Hath set to his Seal that God is true Christ spake and testified nothing but what he had seen and heard of the Father as Chap. 1. 18. 5. 20. as Moses saw and heard from God what he delivered to Israel And no man receiveth his testimony that is very few as All seek their own and none the things of Christ when neither the Jews no nor Johns Disciples would entertain it But those few that did or do they seal to the truth of God for whosoever believeth the Word of God doth as it were subscribe and set to his seal that the Word is true and God true that gave it And so they that received the testimony of Christ did both seal to the truth of his Words and also to the truth of all the promises that God had made concerning Christ see 1 Joh. 5. 10. and thus is there a mutual sealing to the covenant of Grace betwixt God and man God sealeth the truth of it by the Sacraments and man by believing Vers. 34. For God giveth not the Spirit by measure Those translations that add the words To him as divers do do readily fix the sense of it upon Christ that God poured the Spirit upon him above measure but that expression To him is not in the Original and therefore some do understand it generally of all the Prophets whom the Lord sent that they spake the words of God every one of them for God had abundance of Spirit to pour upon them had they been never so many and he measured not out the same stint of the Spirit to every one of them but what measure seemed good to his good pleasure And to bring it up to the drift and scope of Johns speech in this place they apply it thus Think not much of the honour of Christ which troubles you because it seems to eclipse mine Although I have much of Gods Spirit why may not he have more For God giveth not the Spirit by measure But the Baptist seemeth to aim the speech concerning Christ alone SECTION XV. St. LUKE Chap. III. Vers. 18. AND many other things in his exhortation preached he unto the people 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done 20. Added yet this above all that he shut up Iohn in prison Reason of the Order NOW that John is no more to appear in publick being committed close prisoner by Herod as this Section relateth the very looking back to the preceding Section which concludeth with a solemn speech of Johns and the casting forward that there is not one speech more of his to be found henceforth in all the Evangelists this doth sufficiently prove and assert the proper order and subsequence of this Section to the former especially this being added and observed that all the Evangelists do unanimously relate that our Saviours journey into Galilee which is the very next thing that any of them do mention was not till after John was shut up in prison John speaks it the least plain and yet he speaks it plain enough as shall be observed at the next Section Now if it be scrupled or wondred at why Luke should mention Johns imprisonment before the mention of Christs being baptized by him the considerate observing of Lukes method will give an answer to that doubt for there the Evangelist in one story comprehendeth the whole Ministery of John having no more to speak of it in all his Gospel He relateth what John preached to all that came to be baptized by him and what particularly to the Pharisees what to the Publicans and what to the Souldiers and divers other things saith he besides those particulars mentioned He preached to the people And he was also as plain and round with Herod as he had been with the rest of the people so that Herod at last shut him up in prison And so he compileth and wrappeth up the story of the tenour and success of Johns Ministery in general to all sorts of people in that brief relation and then he cometh to the particular relation of his baptizing Christ. And if it be scrupled again why I take not in the very fame story with this of this Section which is related in Matth. 14. 3 4 5. and Mark 6. 17 18 19 20. as most Harmonists of the Evangelists do it is because that relation will fall and come in very pertinently and methodically as the story of a thing past in the place where it lies and seeing that this Section tells the story very full the bringing of those Texts of Matthew and Mark hither would inevitably cause a chasma or hiatus in the story there when we come to
heard Paul and one of these parents disputing upon this point Circumcise not thy Child saith Paul for if thou dost thou laiest an obligation upon him to observe the whole Law and this may note to us that the Sacrament carried an obligation with it and obliged an Infant though he knew not what Law or Obligation ment Baptism is for Obligation as well as this and a Child capable of the Obligation though he understood not what it means I but saies the Parent I will not look upon it as in way to Justification I will only use it for the Childs admission into the Covenant of grace If Infants Baptism were not now in use for such a purpose let one that denies it tell me what Paul had to answer James urgeth not Paul at all to any publick recantation of his Doctrine but adviseth him by purifying himself and Judaizing a little in the Temple to give some publick testimony for their satisfaction that he was not such an enemy to Moses as he was reported which he agreeth to For the Temple rites might have better plea while the Temple stood then Circumcision which was none of them On the second or third day of his Purification some Asian Jews raise a tumult against him It is not so properly rendred And when the seven daies were almost ended ver 27. as rather And as the seven daies were to have been accomplished the computing of these twelve daies mentioned Chap. 24 11. inforce that they should be so interpreted They found him in the second Court of the Temple the Court of the Women whither no Heathen came though they might come into the outer Court called the mountain of the House and thither they supposed and pretended that he had brought a Gentile Trophimus an Ephesian For which he is fallen upon with that they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rebels beating stripes without number the people falling pell mell upon him Which was the way as the Jews records inform us that the Priests were dealt withal that came into the next court above this when any of them was deprehended there in their uncleanness they never stood upon it to bring him to judicial trial but his fellows fell upon him with the fagot sticks of the Altar or what came to hand and mawled him with blows without measure even unto death And so had Paul been served now had not the Roman Commander come and been his rescue Yet did he suppose him an offender and questions him whether he were not that Egyptian that not long before that time had made an insurrection Josephus giveth this story Antiq. lib. 20. cap. 6. thus At that time there cometh one to Jerusalem out of Egypt pretending himself to be a Prophet and he counselled the common people that they should go with him to Mount Olivet and that there he would shew them how at his command the walls of Jerusalem would fall But Felix understanding this sent some horse and foot against them and slew 400 of them our text here saies 4000. and took two hundred prisoners ACTS Chap. XXII PAUL Apologizeth to the people telleth his Education Conservation and Conversion and relating how by a Divine Vision he was appointed to go to the Gentiles they begin a new commotion which the chief captain again pacifieth but yet thinks Paul some notable villain or else that there would never have been so terrible cries against him He would now have scourged him but that he understood he was a Roman therefore he turns to another course and the next day brings him before the Sanhedrin The sitting of that Bench was little at Jerusalem now For as we have observed they were unnested from Jerusalem divers years ago and their most constant residence at present was at Jabneh only they were now come up to the Festival ACTS Chap. XXIII XXIV to Ver. 27. RAbban Simeon the Son of Rabban Gamaliel Pauls Master was President of the great Council at this time for Gamaliel was dead some two or three years ago Of him the Jews have this saying in Sotah per. 9. From the time that old Rabban Gamaliel died the honour of the Law ceased for till then they read and learned the Law standing but after his death sitting Onkelos the Targumist of the Law burnt a great quantity of frankincense for him at his Obsequies Juchasin fol. 53. Whether Rabban Simeon the President were present at this Session or no Ananias the High-priest is as busie as if he had been chief President himself But Paul cares for him as little as he busied himself much He calls him whited wall or arrant painted Hypocrite And when he was checked for reviling Gods Highpriest I know not brethren saith he that he is Highpriest for if I took him for such a one I would not so have spoken to him since it is written Thou shalt not speak evil of the Ruler of my People It is not possible that Paul should not know who and what Ananias was but it is very indifferent whether we understand this as not owning this man for a lawful Highpriest or not owning any lawful Highpriesthood now at all The man base and usurping and the Function of the Highpriesthood disanulled by the great Highpriest who had accomplished all that it typified and the place of the Highpriesthood being become a common Merchandise obtained by money and favour and dispatching one another By a holy policy he divides the Council and professing himself by education a Pharisee and of that belief in the point of the Resurrection he not only sets Pharisees and Sadduces to a hot contestation between themselves but he makes the Pharisees so far as to that opinion to take his part It had been possible to have set the Hillelian and Shammaean party together by the ears by a bone handsomly cast between them for the Council had these factions in it and their feud was as deadly but Paul could own no article of their divisions that was worth his owning they were so trivial and below his cognisance It is the confession of the Jerusalem Gemarists in Joma fol. 38. col 3. That the fault of their great ones under the second Temple was love of money and hatred one of another Paul in the hubbub is rescued again by the Souldiery and that night by revelation is warranted to appeal to Caesar by being informed he must go to Rome A Conspiracy of a pack of cut-throats to murder him is prevented and he is sent to Caesarea to Felix where he lies prisoner two years By such packing and combining of murderers it may easily be conjectured what temper the Nation was now in Josephus his charecter of it at these times is That the affairs of the Jews grew every day worse and worse and that the Country was full of theeves and Sorcerers but Felix was daily picking them up to penalty after their desert the greater thief the less for his character yields him no better Tacitus saies
to trial as soon as they could and that his trial was reasonable early this year it appeareth by his own words in the second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4. 16. 21. As he appealed to Nero himself so Nero himself heard his cause Phil. 1. 13. 2 Tim. 4. 16. and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa Isque prisco instituto propinquis coram de capite famaque conjugis cognovit insontem nuntiavit This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her peril of life then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this trial of Paul being of a doubtful issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much refer to what or how many more answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4. 10. signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly impolyment again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters denial of his Master repented of and recovered It was a hard case and a great trial with the Apostle when in so signal an incounter and so imminent danger of his life none of the Church that was at Rome not any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition of imprisonment and whereas he cannot travel up and down to the Churches to preach to them as he had done he visiteth divers of them with his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4. 10. For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of their departure cannot be judged to have been alike for however Demas started upon some caâ—nal respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14. 28. But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripeness as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1. 15. False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and James and John the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how those approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces which the Apostle also toucheth in this Epistle Chap. 3. 12. from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to cross the Covenant of Grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Lawdid not only denounce a curse upon all
that performed it not but plainly demonstrated that none could perform it and so left all under a curse and these words Cursed is every one that continueth not in all things c. conclude both So that the Law was not given for justification but to be subservient to the Covenant of Justification not to cross the Covenant but to serve it not purposely to leave under the curse but to shew the curse and to drive men to get from under it So that men might live in it but not by it It was the way in which men were to go to seek for Justification but it was not the cause or means whereby they were justified See Gal. 3. 5. The Jews made the Moral Law cross to the Covenant of Grace whilst they sought to be justified by works and they made the Ceremonial Law cross the Moral whilest they resolved all duty into Ceremony and so the Law which in it self was holy and pure and good they turned to death unto themselves by their abuse They might have lived in the Moral Law had they used it aright though not by it for the more a man sets himself to the exact performance of it the more he sees he cannot perform it and therefore he is driven the more to Christ But they resolved all into Ceremonious performance and so lost sincerity toward the Moral and hereupon the Ceremonial Law good in it self became to them Statutes not good and Judgments wherein they could not live Exek 20. 25. From Rome also and reasonable early in this year Paul wrote THE EPISTLE TO TIMOTHY and in it urgeth Timothy to come to him before Winter Timothy was now at Ephesus when this Epistle was directed to him as may be observed out of the Epistle it self by these collections 1. In that he willeth him to salute the houshold of Onesiphorus Chap. 4. 19. who was an Ephesian Chap. 1. 16 18. 2. In that he biddeth him take Troas in his way as he comes to him Chap. 4. 13. which had been the way that Paul himself had gone from Ephesus 2 Cor. 2. 22. and to Ephesus again Acts 20. 5. 3. In that he warneth him of Alexander Chap. 4. 14. who was an Ephesian 1 Tim. 1. 20. Act. 19. 33. There is one passage in this Epistle which hath caused some to doubt about the time of its writing for about the place there is no doubt and that is what he saith Chap. 4. 6. I am now ready to be offered up and the time of my departure is at hand which would make one think that he was now ready to be martyred and taken away and it hath made some believe that this was the last Epistle that ever he wrote but when we compare his own words again in ver 17 18. and Phil. 1. 25. and Philem. ver 22. it maketh it past controversie that he speaketh not of his sudden Martyrdoom but that he is to be understood in some other sense But what is that Baronius giveth this gloss The words of Paul concerning his speedy death seem not possibly otherwise to be understood then that God had revealed it to him that he should suffer death under Nero. For that time might very well seem near which was to be fulfilled under the same Prince I but Nero for his age might have reigned 50 or 60 years after the Apostles writing of this Epistle and so the last words of this gloss are but a very poor salving And indeed the resolution of the difficulty lieth open and conspicuous in the text it self Paul looked upon Timothy as the prime and choice man that was to succeed him in the work of the Gospel when he himself should be dead and gone as being a young man not only of singular qualifications for that work but of whom there had been special Prophesies and predictions to such a purpose 1 Tim. 1. 18. as was observed before He exhorts him therefore in this place to improve all his pains and parts to the utmost to do the work of an Evangelist and to make proof of his Ministry to the full for that he himself could not last long being now grown old and worn with travel and besides all this in bonds at present and so in continual danger therefore must Timothy be â—itting himself daily to take his work up when he was gone With Timothy he desires that Mark may come along with him to Rome whom we observed to be at Corinth at Pauls last coming thither and one clause in this Epistle seemeth also to speak to that matter Chap. 4. 20. Erastus abode at Corinth but Trophimus I left at Miletum sick Erastus abode at Corinth Why that Timothy knew without any information for he was with Paul all along that journey when Erastus went to Corinth and staied there And Trophimus I left at Miletum sick Why Timothy could not but know that too without Pauls telling him so from Rome Miletum and Ephesus were so very near together nay it is more than probable that Timothy was left at Miletum too when Trophimus was left there But when was he left Not when Paul went towards Jerusalem and sent for the Elders of Ephesus to Miletum Acts 20. for Trophimus went and was with him at Jerusalem Acts 21. 19. But it was when Paul returned from Jerusalem in bonds to Rome as hath been said though it be not particularly mentioned that he touched there Some would have the word Miletum to be read Mileta among whom is Beza who is ever one of the forwardest to tax the Text for corrupt when he cannot clear it Poâ—ius conjicio legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quod vocabulum facile fuit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depravare Luke saith plainly that at Pauls coming away from Judea in his voyage to Rome it was their resolution to sail by the coasts of Asia Act 27. 2. which had been a far fairer ground to have concluded upon that Paul was at Miletum in that voyage since that was a part of those Asian coasts then to change Miletum into Melita upon no ground at all And certainly the very scope of the Apostle in that passage will not admit of that change for he is not telling Timothy of Erastus his abode at Corinth or of Trophimus his sick stay at Miletum as things unknown to him but as things very well known yet mentioned to him as making to the Apostles present purpose He had sent for Timothy and Mark to come away to him to Rome and to forward them to that journey he doth these two things 1. He sheweth how all his company was scattered from him ver 9. 10. and therefore he had need of them in that destitution 2. He telleth how supply might be made in their places though they came away for though Mark should come from Corinth yet Erastus might be a supply for Erastus abode there And Timothy come away from Ephesus yet Trophimus is there ready to supply his place for
things and who in those Apostatizing times that then were had the nearest occasion and temptation to draw them back from the purity of the Gospel to those rites again Unto that doubtfulness that some have taken up about the Original Tongue of this Epistle as thinking it very improper that he should write in the Greek Tongue to the Hebrews especially to the Hebrews in Judea we need no better satisfaction then what the Hebrews themselves yea the Hebrews of Judea may give to us I mean the Jerusalem Gemarists from several passages that they have about the Greek language In Megillah fol. 71. col 2. they say thus There is a tradition from ben Kaphra God shall inlarge Japhet and he shall dwell in the tents of Sem For they shall speak the language of Japhet in the tents of Sem. The Babylon Gemara on the same Treatise fol. 9. col 2. resolves us what Tongue of Japhet is meant for having spoken all along before of the excellency and dignity of the Greek Tongue it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very beauty of Japhet shall be in the tents of Sem. Our men first named say further thus Rabbi Jonathan of Beth Gubrin saith There are four Languages brave for the world to use and they are these The Vulgar the Roman the Syrian and the Hebrew and some also add the Assyrian Now the question is What Tongue he means by the Vulgar Reason will name the Greek as soon as any and Midras Tillin makes it plain that this is meant for fol. 25. col 4. speaking of this very passage but alledging it in somewhat different terms he nameth the Greek which is not here named Observe then that the Hebrews call the Greek the Vulgar Tongue They proceed ibid. col 3. It is a tradition Rabban Simeon ben Gamaliel saith In books they permitted not that they should write but only in Greek They searched and found that the Law cannot be interpreted compleatly but only in the Greek One once expounded to them in the Syriack out of the Greek R. Jeremiah in the name of R. Chaijah ben Basaith Aquila the proselyte interpreted the Law before R. Eliezer and before R. Joshua And they extolled him and said Thou art fairer then the children of men And the same Talmud in Sotah fol. 21. col 2. hath this record Rabbi Levi went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rehearsing their Phylacteries Hellenistice or in the Greek Tongue A passage very well worth observing For if in Caesarea were as learned Schools as any were in the Nation And if their Phylacteries pickt sentences out of the Law might above all things have challenged their rehearsal in the Hebrew Tongue as their own writers shew yet they say them over in Greek Paul might very well write to the Hebrews in Judea in the Greek Tongue when that Tongue was in so common a use even in an University of Judea it self To these testimonies for the Greek Tongue might be added that which is spoken in the Treatise Shekalin per. 3. halac 2. Upon the three Treasure Chests of the Temple were written Aleph Beth Gimel But Rabbi Ismael saith It was written upon them in Greek Alpha Beta Gamma They that hold that this Epistle and the Gospel of Matthew were written in Hebrew should consider how that Tongue was now a stranger to all but Scholars and how God in his providence had dispersed and planted the Greek Tongue throughout all the world by the conquest of Alexander and the Grecian Monarchy and had brought the Old Testament into Greek by the Septuagint As this Apostle in all his Epistles useth exceeding much of the Jews Dialect Language Learning allusion and reference to their opinions traditions and customs so doth he more singularly in this and he doth moreover in a more peculiar manner apply himself to their manner of argumentation and discourse For his intent is if he can to argue them into establishment against that grievous Apostacy that was now afoot so many revolting from the purity of the Gospel either to a total betaking themselves to Moses again or at least mixing the Ceremonious rites of the Law with the profession of the Gospel Comparing his style here with the style of discourse and arguing in the Talmuds Zohar and Rabboth and such like older writings of the Jews you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables To the Hebrews and the very stile of it may argue a Scholar of Gamaliel but now better taught and better improving his learning then that Master could teach him He first begins to prove the Messiah to be God and Jesus to be he about the former of which the Jews mistook and about the latter they blasphemed In proving the former he among other places of Scripture produceth that of Psal. 102. 25. Thou Lord in the beginning hast laid the foundation of the earth c. To which a Jew would be ready to answer I but this is to be understood of God the Father and how could this objection be answered Tes even by their own concessions upon which he argueth in this place For they understood that in Gen. 1. 2. The Spirit of God moved upon the face of the waters of the Spirit of Christ and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messias as their mind is spoken in that point by Zohar Berishith Rabba and divers others If the Spirit of Christ then was the great agent in the Creation by their own grant they could not but grant this allegation to be proper He sheweth Christ therefore greater then Angels as in other regards so into whose hands was put the world to come Chap. 2. 5. and here the phrase is used in the Jews dialect for the Kingdom of Messias as we mentioned before He proveth him a greater Lawgiver then Moses a greater Priest then Aaron and a greater King and Priest then Melchisedek He sheweth all the Levitical Oeconomy but a shadow and Christ the substance and the old Covenant to be abolished by the coming in of a better By the old or first Covenant meaning the Covenant of peculiarity or the administration of the Covenant of Grace so as whereby Israel was made a peculiar and distinct people This Covenant of peculiarity they brake as soon almost as they had obtained it by making the golden Calf and thereupon follows the breaking of the two Tables in sign of it for though the Law written in the two Tables was Moral and so concerned all the world yet their writing in Tables of stone for Israel and committing them to their keeping referreth to their peculiarity To his handling of the fabrick and utensils of the Tabernacle and contents of the Ark Chap. 9. Talm. Jerus in Shekalim fol. 49. col 3 4. and Sotah fol. 22. col 3. may be usefully applied for illustration He hinteth the Apostasie now afoot which was
to the charge of the Jews yet you never find them blamed in the least degree for this that they went about to corrupt the letter of the Text The sense indeed they spoiled with their glosses and so made the Word of God of no effect and this they hear of throughly but not a word of their spoiling the letter of the Text. 4. Had they been never so desirous to have imposed upon Christians by falsifying the Text they could not possibly do it For First Every Synagogue in the world having the purest Copy that possibly was to be got how impossible was it such legerdemain should be when there were so many thousand Copies to discover it unless they were all corrupt alike and multitudes out of the Synagogues Rulers and People were converted to the Gospel Secondly As learned men as any they had among them and that as well understood what Text was pure what corrupt Joseph of Arimathea Nicodemus Paul and multitudes of the Priests imbraced the Gospel and so multitudes of pure Copies were in the hands of Christians upon the first rising of the Gospel and multitudes that had such Copies in their hands were converted daily 5. To which may be added that the same power and care of God that preserves the Church would preserve the Scriptures pure to it and he that did and could preserve the whole could preserve every part so that not so much as a tittle should perish SECTION XII Concerning the Calling of the Iews BY what hath been spoken concerning the state of the Jews in their own Land after the fall of their City it may be observed wherein it is that the Lords vengeance upon that Nation doth especially consist namely in his rejection of them from being his people and in their obduration The unspeakable miseries and slaughter that they indured in the siege and ruine of Jerusalem speak as dreadful punishment as ever fell upon a Nation and yet this was but short and small in comparison of that fearful blindness and hardness that lies upon them and hath done for this sixteen hundred years together Seventy years in bodily bondage in Babel did finish the punishment of their forefathers for all the Idolatry bloodshed and impiety that they had committed But these after above twenty times seventy years under dispersion and obduration have now as little appearance of amendment of their hearts and of their condition as there was so many hundred years ago The same blindness the same doting upon traditions the same insisting upon their own works for salvation the same blind confidence that they are Gods only beloved people the same expectation of Messias to come the same hatred of Messias already come and the same opposition against the Gospel is in them still that was in that first generation that crucified the Lord of life That generation is plainly and often asserted by the Holy Ghost in the New Testament to be Antichrist and the very same Antichristian spirit hath continued in all the generations of them ever since even to this day Into the thoughts therefore concerning their Calling after so long and so extream crosness against the Gospel and the Lord of it I cannot but take these things into consideration For though I am unwilling to recede from that charitable opinion of most Christians that there shall once be a Calling of them home yet see I not how that supposal of the universal Call of the whole Nation as of one man which some entertain can be digested without some allay and mitigation 1. That all Israel both Jews and they of the ten Tribes have had as full an offer of the Gospel as any of the Gentiles have had both in the time of the Apostles and since Of the two Tribes there can be no scruple and of the ten almost as little if their sin that cast them off the place of their seating when carried out of their own Land and the carriage of the Gospel through the whole world be well considered Now that their refusing of the Gospel so offered to them in that manner as they have done should be followed with so universal a Call and Conversion is somewhat hard to believe especially when it is observed that the Gentiles despising the Gospel are doomed to the everlasting deprivation of it and to a worse condition then Tyre and Zidon 2. It is true indeed that Gods Covenant with their fathers is of special weight and observation in this business and the Apostle toucheth it in this question Rom. 11. 28. but how is this to be understood God made a twofold Covenant with their fathers viz. the Covenant of Grace and the Covenant of Peculiarity and the later was but a manner of the administration of the former The Covenant of Grace was made with Adam and belongs to all the seed of Christ before the Law under it and after it Jews and Gentiles Now the Oeconomy of Moses was such an administration of this Covenant of Grace as made Israel a peculiar people This effect of the Covenant with their fathers namely that they still are and ever shall be Gods peculiar is their conceit all along but little warrant for us to hold it since under the Gospel there is no distinction of Jew and Gentile And as for the other that many of them yet belong to Election and the Covenant of Grace made with their fathers it is not to be doubted which yet doth little make for so general a calling 3. It was a good sign of the general conversion of the Heathen once to be in that there were multitudes of them proselyted daily before the general Call by the Gospel came an hundred three and fifty thousand in the days of Solomon and that when Religion was then in a very narrow compass But of these how few in comparison have come in in all this long time though they have had incomparably more means and opportunity then ever those had Their sin that cast them off was more horrid then the sin that cast off the Heathen and so their blindness and obduration is beyond theirs And which deserves observation The sin of the two Tribes was beyond the sin of the ten 4. Since the New Testament doth ordinarily stile that first generation Antichrist and since as is apparent the very same spirit is in the Nation to this day I see not how we can look upon the conversion of the Jews under a lower notion then the conversion of a brood of Antichrist Therefore can I no more look for the general calling of them then I look for the general call of the Antichristian brood of Rome We see indeed by happy experience that several Nations have fallen off from the Roman Antichrist as the Protestant Countries that are at this day but Antichrist is yet in being and strong and his end will be not by conversion but perdition So can I not but conceive of the Jewish Nation That although numerous multitudes of them may
so long and not given to the World before Adam Enoch Noah Eber c. were not circumcised because to them a fixed and setled place for the Church to reside together was not designed but when such a one is designed to Abraham then circumcision is given also The Land of Canaan was bequeathed to Sem by his father Noah the occasion was because Cham and his Son Canaan derided Noahs nakedness as he lay asleep in the midst of his Tent when therefore that Land is to be setled upon the right heirs of Sem to which God in the Prophetick spirit of Noah intended it a seal and an assurance thereof is given in that member which had been derided by Canaan to his loss of that Land and to his perpetual slavery This was a main reason why Males alone were circumcised and why in that member because a male alone and that member in him was so derided Other reasons of the institution of the Ceremony and only for masculines and in that part might concur for instruction such as are given by Lumbard Aquinas Biel Lyra and others but that they were not of the nature or essence of the Sacrament and that this forementioned was the vigor and spirit of it may be concluded by these two things First That Circumcision concerned not the children of Israel only but the whole seed of Abraham For those children of his by his Concubines that lived in Arabia as Ismaelites Dedanites Medianites Midianites Shuhites Amalekites and the rest were circumcised as well as Israel in Palestina Those Countries whither Abraham had sent them to inhabite were once in the possession of Canaanites till he obtained them by conquest of the four Kings Gen. 14. and thither he sendeth them with the seal of Circumcision upon them which gave them interest in the Land there as well as Isaac had elswhere Abraham taught his children and his houshold after him to keep the way of the Lord Gen. 18. 19. which though this off-spring of his in Arabia did not long in other things yet in circumcision it did So that from hence may result the observation of another end and reason of the institution of this Ceremony namely for distinction not of Israel from other Nations as Lyranus would have it but of the seed of Abraham from all other people Secondly Howsoever all the Israelites dwelling before the coming of our Saviour out of the Land of Canaan as both of the Babylonian and Grecian dispersion used Cicumcision in Heathens Lands and used it lawfully yet it was because their claim and interest to the Land of Canaan did still continue nay this was one reason why it held up some store of years after Christ his coming and ascension but when Jerusalem was destroyed and their lease of that Land of promise either expired or forfeited or both then did this seal of it fall and come to ruine also and might not lawfully be used ever after and when they must for ever relinquish the Land they must for ever also relinquish this seal or Ceremony that had assured it This well considered will cause us also to observe First That the interest of Israel in the holy Land began to shake when baptism came to shoulder out Circumcision Secondly That John most properly preached much of the Kingdom of Heaven for their earthly one began to cease when baptism began to extinguish Circumcision As Circumcision it self had relation to the inheritance of the Land of the Canaanites so the fixed time for the administration of it namely the eighth day seemeth also to have some aim and respect to the same thing For seven nations were in that Land which the Children of Abraham were to subdue and dwell in their stead Canaanites Hittites Hivites Perizzites Girgashites Amorites and Jebusites Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to be subdued Jericho the first field fought in that Land is compassed seven days and seven times the seventh day And in like answerableness every child of Abraham for seven days was like the children of those seven Nations but on the eighth day he was to receive circumcision the pledge of that interest and claim that he had in that Land which those seven Nations had usurped This then was the ground-work and Original of that Sacrament that every Son of Abraham might bear in his body the seal of the inheritance of the Land of promise and the badge of distinction from all other people and that this visible sign might make him strive after the invisible grace which it sealed the inheritance of Heaven and walking as the peculiar of the Lord. From which appropriated and restrictive ends of the Rite the necessity of the changing of it at the coming of Christ doth plainly appear for when there was to be no more distinction betwixt the children of Abraham and other people and no one land more peculiarized then another but of every Land and Nation he that feareth God and worketh righteousness is accepted of him that badge of appropriation and seal of singularity must either clean come to nothing or become unnecessary Now that baptism did succeed in the stead thereof some reasons may be given As first because the Sacraments of the New Testament were to be gentle and easie in stead of the smart and burdensom ones of the Law Secondly Because God would comply with men even in their own common custom of washing children when they are newly born Ezek. 16. 4. 9. and turn the common to a sacred use thereby to catch and win them the more But thirdly this one main reason may serve for all namely the near correspondency that is between the Sacrament and the thing signified and the full significancy that the element beareth of the grace that it signeth forth To which fourthly might be added that baptism took place in the Christian Church to fulfil the types and predictions that had gone before of it under Moses Law and before As in the flood and Ark 1 Pet. 3. 21. in the passage through the red Sea and Jordan 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary But especially in four remarkable particulars was this fore-signified and typed out in a special manner First In Jacobs admission of the preserved Sichemites to his family and communion Gen. 35. 2. And Jacob said to his houshold and to all that were with him Put away the strange Gods that are among you and be clean and change your garments Wherein he injoyneth them three things for their admission to his Church 1. To relinquish their idolatry 2. To wash or baptize their bodies for so must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make your selves clean be understood and so it is well rendred by Aben Ezra Especially 3. Since he giveth order for the changing of their garments All three containing the cleansing of their minds bodies and cloaths And there observe first that when Circumcision in the
〈◊〉 〈◊〉 in this speech of the Baptist must needs have a distinct and different sense because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them doth shew that the one is made the reason of the other He was before me in place and preheminence because he was before me in time and being Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to refer to the time past and which hath occasioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some to be understood concerning priority of time is to be construed in such a construction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Matth. 21. 42. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 11. words not of the present tense and yet necessarily to be rendred in the present time I become the head of the corner Ver. 16. And of his fulness have all we received and grace for grace I. These are the words of the Evangelist and not of the Baptist and so they are held to be by Cyrill Chrysostom Chemnitius and some others though there be that hold that they are the Baptists words and some that think no matter whether's words they be taken to be either the one or the other They appear to be spoken by the Evangelist 1. By their agreement with his words in ver 14. for there he speaketh of Christs being full of grace and truth and here of their enjoying of his fulness 2. By the agreement of the next following verse which no question proceeded from the same speaker with the 14 verse also 3. By the agreement of vers 18. which as doubtless proceeded from the same speaker likewise with the same words of the same Evangelist 1 Joh. 4. 12. 4. Those that the Baptist was speaking to in the verse preceding were as yet altogether ignorant of Christ and unacquainted with his appearing and therefore it was most improper for John to say of himself and of them together All we have received when they had yet received little or nothing at all 5. The very sense of the words will demonstrate them to be the speech of the Evangelist and not of the Baptist as will appear in taking them up II. The verse consisteth of two several and distinct clauses and the word and in the middle of it though it be a conjunctive particle yet plainly forceth this distinction for though it is not to be denied that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture that is the word and very oft bringing on a latter clause which speaketh but the very same thing though in plainer terms with the former and in explanation of it yet is this here unlikely to be such a one though held by divers so to be for I suppose it will be very hard to match or parallel this verse in all the Scripture with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of such a tenour The verse therefore being thus two distinct and several clauses it is inevitably and necessarily to be construed in such a kind of syntax and construction Of his fulness we have received somewhat and we have also received grace for grace And this was well observed by Austine long ago He saith not saith he of his fulness we have received grace for grace but of his fulness we have all received and grace for grace so that he would have us to understand that we have received somewhat of his fulness and grace over and above III. Although it be most true that all the Saints of God have received all their graces of the fulness of Christ for so Chrysostom and Cyrill understand and interpret the word â—e and though it be as true that the holy Patriarchs and Prophets that were before John received all their gifts and endowments from the same fulness for so some others interpret that word we as if John should mean them and joyn himself with them when he saith We have all received yet it seemeth that the meaning and intention of the Evangelist in this place is neither the one nor the other but that by the word we in this place he understandeth himself only and his fellow Disciples For 1. he had used the word in that sense vers 14. he dwelt among us and we saw his glory where the words us and we do necessarily signifie the Apostles or Disciples only as was shewed there and how can the same word we be taken in this verse which is but two verses off any way so properly as in the same sense as it was there 2. The Evangelist is in this place shewing how Christ was declared and published by his Ministers as well as he shewed himself in his own person And as John the Baptist was the first so we the Apostles and Disciples were next appointed to be Preachers and proclaimers of him as we shall see by the scope of these verses that lye together by and by IV. Now that the Apostles received exceeding much from or of Christs fulness there needeth no proving to those that have read the Gospel They received of that exceeding much favour exceeding much sanctification exceeding much knowledge exceeding much miraculous power exceeding much of the Spirit and over and beside all this they received grace for grace V. This latter clause hath almost as many several interpretations given of it as there be words in the whole verse I shall not spare to present the Reader with the variety because I will not deny him his choice Austine in the place lately alledged paraphraseth it thus We received of his fulness first grace and then again we received grace for grace What grace received we first Faith walking in faith we walk in grace What meaneth grace for grace By faith we * * * * * * Promeremur obtain God justification and life eternal Phâ—l 3. 6. Rom. 1. 17. 2 Cor. 3. 11. Rom. 8. 4 c. Chrysostome in Homil. 14. on John gives it thus Grace for grace which for which The New for the Old for as there is a righteousness and a righteousness a faith and a faith adoption and adoption a glory and a glory a law and a law a worship and a worship a covenant and a covenant a sanctifying and a sanctifying a baptism and a baptism sacrifice and sacrifice temple and temple circumcision and circumcision so is there a grace and a grace but they as types these as the truth And much in the same tract goeth Cyrill lib. 2. on John cap. 21. comparing the Evangelical grace given by Christ with the legal grace under Moses and of the same judgment is Beza Tolet on this place glosseth it thus Grace is given to us because of the grace that is in Christ and we are made acceptable to God because of him or as Camerarius that embraceth the same sense doth express it We have received the favour towards us because of the favour of God towards the Son Maldonat saith Grace for grace is that some have received one
Covenant made with Israel to which they were sworn was Ceremonial and Judicial containing fifty seven Precepts they were not sworn to the Ten Commandments 714 715 Covenant of Grace This was made with Adam did belong to Jew and Gentile both before the Law and also after it 376 Covetousness the strange consequences of it in a Prince 850 851 Council of the Chief Priests were of the seed of Aaron of the Scribes were of the Tribe of Levi and of the Elders were of the People who were mear Laymen 439 440 Courage of the Jews and their Resolution admirable 773 Court of the people what 721 722 Courts there were two Courts of Judges consisting of twenty three in the Temple besides the Sanhedrim p. 447 Courts of the Temple described with their use p 549 to 551. 1088. * Court of Women described not called by that name in Scripture p. 1090. * Court of the Priests 2025 to 2029. * Cow red Cow how the Priest was to prepare himself in order to the burning her 2024. * Coyns Jewish the value of several of them 1096. * Creation three usual Observations from it p. 691. Creation of Man was performed about nine a Clock in the Morning p. 692. This shews a God The time and manner of the Creation with the divine improvement of the Doctrine of it 1020 1021 Creation new the divers steps of it 1021 1022 Creatures such creatures came in homage to the Second Adam as did not come to the First 634 Creed of the believing Jews contained in ten Articles drawn out of the Law of Moses with a Comment 712 to 714. The Apostles Creed was not made by the Apostles 884. Cruelty of the Jews most barbarous and unparalleld they murdered at one time of Greeks and Romans four hundred and sixty thousand men eat their flesh devoured their intrals daubed themselves with their blood p. 289 366. And after this multitudes of thousands of Jews were destroyed viz. above four hundred thousand Adrian walled a Vineyard sixteen miles about with dead bodies a Man's height The Brains of three hundred Children were found upon one stone p. 368. Cruelty great 796 to 799 802 Cruelty moves pity 333 334 Cubit there was one of five and another of six hands breadth 1051. * Cup of Blessing what 964 965 Curious and Chaldean Arts what 820 Custom in a way of Religion often carry's it against Truth Page 1007 Cutting off meaning by the Divine Hand there was thirty six sorts of it how distinguished from Death by the Hand of Heaven p. 900 902. For what it was to be done a great penalty 929 930 933 972 Cyrus was joyned with Darius in Conquest and Government p. 134 135. He was a greater Prince than Darius 137 D. DAniel his Seventy weeks what p. 136. His Prophesie was read to Alexander the Great Page 2065. * Darius and Cyrus were joyned in Conquest and Government p. 134 135. Darius his History as referring to the Scripture p. 2064 2065. * Darius and Astyages the same 135 Darkness at high noon when Christ was crucified what 268 David a glorious Type of Christ. 71 Day of the week First Second Third c. is a Phrase purely Judaical p. 270. The Day begun from Sun-setting among the Jews yet they made Midnight a distinctive Period so as that which was done before Midnight was looked upon as done the Day before p. 643 644. The first Natural Day was thirty six hours long to that part of the world where Eden stood 691 Days last Days often put for the days foregoing the destruction of Jerusalem and the Jewish State not the World 276 Deacons such as had charge of the poor were of common use in all the Jews Synagogues and thence translated into the Christian Church p. 279. How the seven Deacons came to be chosen p. 279. Their several Qualifications p. 308. This Office was to provide for and take care of the poor c. 778 Dead Minstrels used to play in a mournful tone over the dead p. 232. The Jews used to wash the Bodies of their dead 841 Death of the Patriarchs c. usually mentioned in Scripture by Anticipation p. 15. Death sometimes called Baptism 250 Death second a phrase used by the Jewish Writers p. 354. Death miserable 797 Deaths Judicial the manner of them amongst the Jews 2006 2007. * Dedication The Feast thereof 98 979 Deities of the Egyptians what 1027 Demas his embracing the present World may denote his returning to his worldly Employment c. for we find him the next year with Paul again 322 323 326 Denial of Christ by Peter was foretold by Christ at two distinct times 249 Desks the Desks of the Levites described p. 2025 to 2029. * Devils whence their original p. 2. The Devil hath several ways of undoing Men the Church by persecution the World by delusion of Oracles Idolatry False Miracles c. p. 353. Three of his Names p. 496. The Devil hurrying Christ about in the time of his Temptations affords some material and profitable Considerations 506 Devout Man a Title for the first Professors of the Gospel 871 Diana's Temple what 305 306 Dionisius the Areopagite one of the Bench at Athens converted by Paul 295 Dipping in Baptism not always practised in the beginning of the Gospel 584 585 Disciples why they could not cast out one evil Spirit 339 340. The Seventy Disciples sent forth by Christ to go and Preach to those places where he himself was to come because he intended now fully to reveal himself to be the Messias p. 242. Christ received young Infants as Disciples declaring them to be such and blessed them p. 248. Disciples called Children p. 759. When or where first called Christians p. 871. A Title given to the first Professors of the Gospel Page 871 Discipling was not of Persons already taught but such as entred themselves that they might be taught 272 Dissembler his Character in Tyberius p. 768. In Cain 828 829 Divinity of the Jews when Christ came into the World was only to instruct in Carnal Rites and heighten their Spirits to Carnal performances c. but they knew nothing of Regeneration or the work of Grace 574 575 Division the Jews were generally divided among themselves yet all oppose Christianity to the utmost even when they themselves were in their greatest Afflictions p. 371. Division Faction and Schism produced sad effects in the Church of Corinth some of them mentioned 301 to 304 Doctors one of the Titles the Jews gave their Learned Men and Scribes also any that were ordained were so called c. 566 638 653 654 Doing by another is the same as if one do it by himself for it is ordinary in Scripture to ascribe that as done by a Man himself that is done by another at his appointment 581 Door through which none was to pass what p. 1079. * The Great Door was ever opened before the morning Sacrifice was killed 1079. * Doors of the Holy Place described 1078
hinges upon which it turns n n n n n n Joma fol. 39. 2. Forty years before the destruction of Jerusalem the Gates of the Temple open'd themselves of their own accord Rabban Jochanan ben Zacchai declaim'd upon it saying O Temple Temple why dost thou terrifie thy self I know thy end will be destruction for so Zachary the Son of Iddo hath prophesy'd concerning thee Open thy doors O Lebanon c. The rest that follows doth plainly enough speak out desolation and ruin ver 2. 3. but particularly that is remarkable ver 6. I will deliver them every one into their neighbours hands how manifestly doth it agree with those intestine broils and discords those horrid seditions stir'd up amongst them And into the hands of their King i. e. of Cesar concerning whom they may remember they once said We have no King but Cesar. II. He describes the evil shepherds of the people under a Triumvirate ver 8. Three Shepherds also I cut off in one month c. i. e. the Pharisees the Sadducees and the Essenes which interpretation though it cannot but sound very unpleasingly in Jewish ears yet is it what seems abundantly confirm'd both from the context and the history of things They therefore would turn the edg of the Prophesie another way the Gemarists understanding the three Shepherds of Moses Aaron and Miriam o o o o o o Yaaâ—ith fol. 9. 1. Jarchi would have it the house of Ahab the house of Ahaziah and his Brethren Kimchi the Sons of Jehoahaz Jehojakim and Zedekiah Aben Ezra saith Perhaps they are the High Priest Joshua the person anointed to the wars and the Sagan or perhaps Haggai Zachary and Malachi c. But what can be more clear than that the Prophet speaks of those Shepherds that had wasted and corrupted the flock and who when the true Shepherd of the sheep should reveal himself would do the like again and who should these be but the Principals and chief heads of Sects and the leaders of the people the Pharisees the Sadducees and the Essenes Object But how can these properly be said to be cut off by the great Shepherd when he should come whereas it is well enough known that these Sects lived even after the death of Christ nay after the ruins of Jerusalem not to say that Pharisaim hath its being amongst the Jews to this very day Answ. So indeed it is said that under the Gospel The Nations should not learn war any more Isa. II. 4. and that there should not be an infant in age or one under age in the new Jerusalem Isa. LXV 20. whereas we find enough of war in every generation and that infancy or ignorance in Divine things abounds still But nevertheless God had done his part toward the accomplishment of such Prophesies namely he had brought in the Gospel of Peace and the Gospel of Light that nothing should be wanting on his side that peace might reign on the Earth and infancy in Divine things should be no more so did this great Shepherd bring in the Evangelical Doctrine the Oracle of Truth and Religion which did so beat down and confound all the vain Doctrines and Institutions of those Sects that as to what related to the Doctrine of Christ there was nothing wanting to have cut off those heresies and vanities III. This great Shepherd broke that Covenant that had been made and confirm'd with that people ver 10. I took my staff which was called Beauty and I cut it off that I might break my Covenant which I made with all the people With all the people i. e. with all Israel the Ten and the Two Tribes too And in the 14 ver the affinity and kin which was betwixt Judah and Israel is dissolv'd which it would not be amiss for those to take serious notice of who as yet expect an universal conversion of the whole Nation of the Jews Let them say by virtue of what Covenant if the Covenant of Grace that makes no difference betwixt the Jew and the Greek nor knows any one after the flesh If by virtue of the Covenant peculiarly made with that people that was broken and dissolv'd when God had gather'd his flock out of that people For IV. The great Shepherd when he came found that there must be a flock gather'd in that Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. XI 5. A remnant according to the election of grace and these he took care to call and gather before Jerusalem should be destroy'd Zachary himself calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flock of slaughter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the flock ver 7. Where by the way whoever compares the Greek Version in this place must needs observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the poor is by those Interpreters jumbled and confounded into one word For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the poor of the flock knew they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Canaanites shall know the sheep c. So instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this or for you O poor of the flock ver 7. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the land of Canaan Whence after that we have taken notice that they read Nun finale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not final I have some suspicion that these Interpreters might have had an eye upon the reduction of the dispersed captivity into the land of Canaan according to the common expectation of that Nation But this only by the by That of the Apostle ought to be strictly heeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so then at this present time also there is a remnant according to the election of grace Which is indeed as the Gnomon to that Chapter and above all other things does interpret best the Apostles mind for he propounds to discourse not concerning the universal call of the Jews but of their not being universally rejected which may very easily be collected from the very first verse of this Chapter Hath God cast away his people that is so cast them away that they are universally rejected God forbid for I my self am an Israelite and am not cast away This argument he pursues and illustrates from the example of those most corrupted times the age wherein Elijah liv'd when they threw down the Altars of God slew his Prophets and not a few worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal of the Zidonians whom Ahab had introduc'd and almost the whole Nation worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Golden Calf or Cow which Jeroboam had set up And yet even in that worst state of affairs saith God I have reserv'd to my self seven thousand men who have not bow'd the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Golden Calf the common and universal error of that Nation much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal of the Sidonians Even so saith the Apostle at this very time there is a remnant plainly intimating that he does not
themselves rather than against the abuse of them For if the excess of those Suppers had been that which is especially accused he had bent the force of his reproof more directly against it but of that there is not one Syllable besides this word We therefore believe these two contrary expressions One is hungry and another is drunken are thus to be understood The Jewish part of the Church would by no means come to the Eucharist without a Paschal Ante-supper and banquet where they were treated ate and drank deliciously and plentifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drank freely and were filled and raised to a pitch of chearfulness when the Gentile party on the contrary abhorring this Judaizing and avoyding such Ante-suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet were hungry and approached to the Sacrament fasting that is not having supped And this we suppose to be the true cause of that enormity which the Apostle corrects ver 33. namely that they would not tarry one for another the Gentile party would not tarry till the Jewish party had dispatched their own time how much so ever it were in eating their Suppers VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have received of the Lord. WHAT need had the Apostle to recur to this Did the Corinthians doubt of the institution of the Eucharist Or of the authority of the Apostle who delivered unto them that institution It was neither one nor the other for they came to the Eucharist and that because it was delivered them by the Apostle But he calls them back hither for this reason that from the words of Christ who had instituted his own Supper and from his words wherein he had delivered to them that institution they might observe that the scope and end of that institution was the commemoration of the death of Christ not any Paschal commemoration I. Namely that Christ had said This is my body This is my blood to teach that the bread and wine now looked another way than they had looked when they were used in the Passover In that the unleavened bread shewed their hasty deliverance out of Egypt and the wine their joy for that deliverance But in the Eucharist the bread points out the body of our Lord broken and the wine his blood poured out II. That he said also of the wine that it is the New Testament in his blood and what had it therefore to do with the Passover of the Old Testament III. That he said lastly upon both Do this in commemoration of me In commemoration of me not in commemoration of the Passover or any thing else VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Cup. THAT our Saviour speaks here figuratively hath been sufficiently proved formerly by very many But let us observe this moreover That cup which Christ used was mixed with water if so be he retained the ordinary custom of the Nation in this matter which is not in the least to be doubted Of the custom of the Nation we have spoke at Mat. XXVI 27. Now repeating this only thence o o o o o o Bab. Beracoth fol. 50. 2. The Wise men gave their votes for R. Eleazar that none must bless over the cup of blessing until water be mingled with it This we note that the harmony between the Sacramental Blood as we may so call it of the Old Testament and this Sacramental Blood of the New may be demonstrated and in like manner between this Sacramental Blood of the New Testament and the very Blood of Christ. I. In the striking of the old Covenant Exod. XXIV there was blood mixed with water Heb. IX 19. and in this Sanction of the new there was wine also mixed with water II. Out of Christs side with blood flowed water Joh. XIX 34. Unusual beside the course of Nature and that it might answer the Type Matthew and Mark exhibit the words of Christ thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my blood of the New Testament Paul and Pauls companion Luke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the New Covenant in my blood to the same sense with the former but more explained And here again let us compare the Sanction of the old Covenant Exod. XXIV I. A figurative expression is used in that History when it is said that Moses sprinkled the blood upon all the people that is upon the twelve pillars erected by him to represent the twelve tribes vers 4. So also in this place This is my blood that is The representation of my blood II. Of the blood then sprinkled it might be said This is the blood of Christ of the old or first Testament The very blood then and from thence represented the blood of Christ because under the Old Testament there was from time to time to be shedding of blood But now wine is a representation of the blood of Christ because thence forward the shedding of such kind of blood was to cease III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt but in the blood of Bulls and Goats in the wilderness And the reason was because when the Passover was instituted the Laws and Articles concerning which the Covenant was entred into had not been promulgated but when they were published and written then the Covenant was established In like manner Christ in the institution of Baptism established not the New Covenant Baptism was the beginning of the Gospel Mark I. 1. But when he had delivered the doctrin and articles of the Gospel then he established the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Hieros Peah fol. 17. 2. What is giving Behold all my goods are given to N. from this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let mine be my own and remain so but when I dy let N. have them So the Apostle Heb. IX 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where a Testament is there must of necessity be the death of the Testator c. I. This Cup is not only a sign of the blood of Christ nor only a Seal as a Sacrament but the very Sanction of the New Testament that is of the whole Evangelic administration not only the Sanction of a Covenant but the Sanction of the Covenant under the Evangelic administration From thenceforth was the cessation of Judaism So that blood Exod. XXIV was not only the Sanction of the Covenant of grace and the Sanction of the Covenant of the peculiarity of the people of Israel but the Sanction of these things under such an Oeconomy II. While therefore we receive this Sacrament we profess and protest against all other dispensations and religions besides that of the Gospel Hence in the times immediately following the ascention of Christ the communication of the Eucharist was so frequent viz. that they who had been now newly converted from Judaism by the
but sin is alike in all But my discourse shall light down and stay upon that which in the Text is the lighting down of the happiness of being justified viz. That such have peace with God The very word to have Peace with God may make a Christians heart to leap within him it speaks so much happiness Did not our hearts burn within us say they in the Gospel upon Christs gracious discourses with them It is enough to warm a heart if it be not if it will not be a stone if it be sensible if it will be sensible what it is to be a sinner to hear that an offended just dreadful all-powerful God will be at peace with him that hath offended him Why art thou so dull O my Soul why so stupid within me as not to stir not to be affected at the sounding of such tidings as these that it is possible for a sinner to have peace with God Cain why art thou so unquiet in thy conscience if thou do well shalt thou not be accepted but if thou do not there is a sin offering lies at the door and thou mayest have an attonement Wretch that thou art if thy heart relent not at such tidings as these When the Devil had set enmity twixt God and Man at the fall of Adam it was a lovely dawning towards mans recovery when God set enmity twixt Man and the Devil for their friendship had been Mans undoing But it was the glorious Sun-rising or noon-tide rather when God abolished the enmity betwixt Man and himself and brought and spake Peace In the Angels song that they sung at the birth of our Saviour that part of the Ditty spake a great deal of happiness that spake of Peace on Earth twixt man and man which was not to be by reconciling Jew and Gentile in the Gospel but that part of it spake more happiness that spake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods good will towards men or Peace twixt Men and God Now what it is to have peace with God who can utter T is a fit Theme for an Angel from Heaven to discourse upon who never had enmity with God or rather for a Saint in glory who had once been at enmity but now knows what the sweetness of peace with God is in its full enjoyment Take the prospect of it thus reflexly Take your stand in your thoughts from a death-bed a very convenient stand to take our view in all our actions Think of your dying condition and conceive all your sins then mustered before you the vanity folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion your conscience flashing the very flames of Hell into your faces imagine that you beheld God frowning and his face full of indignation in a word that you saw plainly your lost and undone Condition and then speak heart what is it to have peace with God Solomon wilt thou have riches Sinner wilt thou have preâ—erments wealth pleasure all contents the World can afford No Lord let me have Peace with God which is above ten thousand Worlds It is very incident to any that treateth upon this Subject to be carried by a kind of delightful impulse and inforcement to discourse what happiness it is to have Peace with God And no wonder when the field is very pleasant to spatiate in But I shall according to the proper rule of method first inquire into the nature of the thing it self and then if time permit speak of that happy fruit of it Of the former of these I shall discourse Negatively and Positively I. Negatively what is not this Peace nor any sign of it but is counterfeit coin And 1. Outward Peace or prosperity in the things of this World is no sign at all of Peace with God The men of the World are willing to delude themselves with this Sophism All things go well with me therefore 't is so twixt God and me 'T is true outward prosperity in Scripture-phrase is often termed by the name of Peace and it is true also that outward prosperity is often promised upon pleasing God in obedience to his Commandments as in Levit. XXVI and Deut. XXVIII and in multitudes of other places And hence some may be ready upon the enjoyment of worldly prosperity to think they may conclude upon the favour of God and that they are at peace with him and all well 'twixt God and them But that promise of the Covenant is to be interpreted according to the tenor of the Covenant it self which is That it is absolutely a Covenant of Grace and Peace but it is conditionally the Covenant of somewhat else viz. of temporal things In 1 Tim. IV. 8. Godliness hath the promise of the life that now is and of that which is to come Of the life to come absolutely of this conditionally Gods Covenant is that they that keep his Covenant shall have grace that is absolute and it may be prosperity it may be adversity that is conditional But this may be spoils all By no means Thou shalt have prosperity if best thou shalt have adversity if best Riches if good for thee prosperity if better And in that question whether wicked men have right to the creature the determination is made more easie this being observed That there is a great deal of difference betwixt a right to the Creature and a Covenant-right which is that the use of the Creature be for our good For Dominium temporale non fundatur in gratia It is not grace that gives interest to the use of the Creature but to the blessing on the Creature I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer The matter is not whether we have the use of the Creature but whether the Creature be sanctified and becomes a blessing God hath promised keep my Covenant and be blessed in thy basket and thy store c. and yet thousands have kept Gods Covenant and walked hungry and naked as in Heb. XI 36 37. These good men if they had not well understood the tenor of the Covenant of Grace might have disputed with God Thou hast promised to them that keep thy Covenant that they shall be so and so blessed we have done it but where is the promise As they plead Psal. XLIV 11. 17. Thou hast given us like sheep appointed for meat c. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant But saith God and they knew it well The tenor of the Covenant absolutely is Grace and that you have but other things are but conditional viz. as they may be best for you Let no man then deceive himself seek not the living among the dead A full bag and chest and barn is a very improper place to seek for the Peace of God in A mans outward condition is not a sign of his interest in the Covenant of Grace and Peace but
if that condition will be a blessing to him and will forward and help him on the better to Grace and Peace the end of the Covenant then he shall have it A man prosperous in the World grows proud secure insulting Is this Covenant Prosperity No it is clean contrary to the end of the Covenant which is the forwarding men in grace So that I may wind my assertion higher That outward peace and plenty is so little a sign of Peace with God that it is oftentimes a sign rather of his enmity See Eccles. V. 13. There riches are said to be kept for the owners thereof to their hurt And Mal. II. 2. There God threatens to curse these blessings But I need say no more upon this point but only to mention that our Saviour sets his Peace and this peace of the World in opposition in XIV Joh. 27. 2. There is another false coin that counterfeits Peace with God and that is mens having peace in their own consciences I shall discover how deceiveable it is by speaking to this second assertion That inward peace in the Conscience doth not at all infer having Peace with God And let me add a third and speak reversely That having peace with God doth not necessarily infer inward peace of Conscience 1. That inward peace in the Conscience doth not infer having Peace with God By inward peace in the Conscience I mean the opposite to pangs troubles storms of conscience And this peace is the common temper of the most consciences in the world they have no disquiet at all Who hath used to visit the sick on their dying beds hath he not found it too common that Conscience hath been in this temper I thank God nothing troubles me all is quiet in my Conscience As Elisha over Hazael upon foresight of his mischievousness to come so could I weep over such a poor Soul to see it go out of the World with such a delusion as this in its right hand Ah! say not peace peace when there is no peace For here indeed is neither peace with God nor peace of Conscience properly so called But if you will have the Spirit of God to word it it is the Spirit of slumber Rom. XI 8. It is an impenitent heart Rom. II. 5. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling Eph. IV. 19. In a word it is a Nabals heart dead within him And that such a Conscience should be quiet it is no wonder for mortui non mordent But it would be a wonder if such a peace in the Conscience should be a sign of peace with God Into such a peace let not my Soul my Conscience enter It was a strange request of him that said to his Father Smite me I pray thee But I hardly know a more pertinent request that a sinner can put up to God and it must be mine continually and I know that all that know what belong to the right frame of Conscience will pray with me Lord smite me I pray thee wound me lash my Conscience and spare it not rather than suffer me to lye and dye and perish under such peace of Conscience as this is if such stupidity may be called peace Doth any one by such a peace of Conscience as this argue his peace with God I must now also wind this assertion higher as I did the former It is so far from inferring peace with God that it directly argues peace with the Devil And our Saviour the God of Truth and the Prince of Peace bears witness to it Luk. XI 21. 2. But doth not Peace with God argue or infer Peace of Conscience That is the second thing I should speak to And here I could insist with delight for it is a very material case of Conscience It is a mystery in Divinity and experience that an unregenerate person can hardly be driven off from presuming on his Salvation and that a regenerate man can hardly be brought to hope of his Salvation That he who is furthest from having peace with God should scarcely be driven from not doubting of his peace with him and that he that undoubtedly hath his peace with him should so hardly be driven off from doubting it Many a good Soul is in the world that is justified and hath without question quoad re◠ipsam his peace with God according to the divine Oracle of the Text and yet is as it the fence of it exceeding far from peace of Conscience full of troubles and fears at all times Think you not David was justified and that his peace was made with God Who can doubt it And yet you have him sore broken Psal. XXXVIII 8. Think you not that he that penned the seventy seventh Psalm was justified and had peace with God be he David or Asaph Who can doubt it And yet you have his sore running c. vers 2. Was it not he that composed the eighty eighth Psalm justified and had peace with God It is past all question and yet you have him sadly bemoaning at vers 15 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted and that he felt the fierce wrath of God go over him and his terrors cutting him off But let my lot be with such mourners of Zion let me have such breakings of heart whilst others delight to be secure Let me be in tears and such trembling of Conscience as these men were and those that delight in having no trouble there let them take it to themselves If this case were inconsistent with having peace with God then were such a condition of all mens most miserable but it is so far from being inconsistent that it is the common and constant condition of all that obtain peace with him though it be not alike to all and in the same degree It may seem as snow in Harvest to speak of a mourning afflicted grieved Conscience at a Feast of mirth but to shew that yet such an unquiet Soul may be for all that at Peace with God will make the case like that at the laying the foundation of the new Temple in Ezra Chap. III. that the sound of rejoycing may drown that of weeping I could gladly and delightsomly as I said speak to this case and shew for the comfort of such afflicted Consciences how little their case doth deny having peace with God how comfortable such a condition is though it be bitter also I might clear the state and nature of such mens Condition Partly by observing under what predicament such a case comes in the Covenant of Grace Partly by observing the quality of such trouble and how clear it is from being sinful Partly by observing the extent of the ability of Conscience to judge of a mans estate Partly by observing the proper original from whence it ariseth in the Soul it self Partly by observing the purpose of God in stating Conscience in such a Condition By every one of which might be
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
Law to be laid upon man that it requires it the more because in that he is not looked upon only as a Creature to serve his Creator but as a Creature that is to enjoy his Creator Accordingly when God created Adam he wrote a Law in his Heart and made a Covenant with him upon the full terms of the Law for perfect obedience and this is commonly called his Covenant of Works with Adam The short Draught of that Covenant is this If thou performest perfect obedience according to the tenor of this Law To love the Lord with all thy heart c. thou shalt be blessed and enjoy God for ever if not then thou shalt be cursed and perish for ever Now observe the two contrary parts of this Proposal of God which we cannot but conceive to have been the tenor of the Covenant of Works with him First The Promissory part If thou performest perfect obedience thou shalt be saved There is mercy that God promiseth Salvation as well as Justice that he requires obedience For Adams obedience was due from him as a Creature though there had been no Salvation for him But in the Threatning part there was nothing but Justice If thou performest not perfect obedience thou shalt perish and all the equity in the World in it For as such obedience was due from him to God so was he then able to perform it and deserved perdition if he did not But Adam fell and that Covenant of Grace came in and then what became of the equity of that Law Did the Covenant of Grace extinguish Gods just claim of mans obedience Nay of mans perfect obedience No for God must not lose one tittle of his right and due but that Grace that made the Covenant did contrive that Christ must pay the perfect obedience and the believer the best obedience he can As he under the Law that could not reach a Lamb c. his sacrifice was not remitted but that sacrifice abated and he was to bring what he could two Turtles So man is now grown poor and cannot perform perfect obedience yet the Covenant of Grace doth not remit his obedience but abates the execution takes perfect obedience in his behalf from Christ but requires the perfectest he can perform from him too So that a sinner though he cannot perform obedience is not therefore acquitted from the Laws challenge of obedience nor a Believer though Christ has paid perfect nay infinite obedience for him yet he is not acquitted from obeying the best he can And the reason is because nothing can disannul Gods just claim of obedience from his creature So that this Law of obedience being founded in Gods being God and in our being his creatures it is impossible that God should make a Covenant with man for Grace and Salvation and this not be included Now though in the Covenant of Grace it stands not as in Adams Covenant of Works as by the performance of which to be justified yet doth it so stand in it as without Works performed there is no participation of God nay without which the Covenant is no Covenant What is said of the Sacramental Elements the like may be said in this case Elementum adde verbum sit Sacramentum Here are the Elements add the word of institution and it becomes a Sacrament So hoc est promissum adde legem fit foedus Here is the promise add the Law and it is a Covenant For though Promise and Covenant be sometimes convertible yet the Promise barely considered is not the Covenant without the Conditions of the Law affixed to it And under this notion in Gods own Language the Commandments of God are the Covenant of God Psal. CIII 18. To those that keep his Covenant which is explained in the next clause which remember his Commandments to do them They that keep his Covenant One would think it should be To those to whom he keeps his Covenant But herein the main stress of the matter â—â—es if they keep his Commandments there is no doubt of the God of Truth performing his promise As the stress of Gods reconciliation to man is laid mainly in Scripture upon mans being reconciled to God II Cor. V. 19. God was in Christ reconciling the World unto himself Col. I. 20. To reconcile all things to himself Not so much himself to the World as the World to himself not so much himself to all things as all things to himself for here is the great business to get man reconciled unto God and then no doubt of Gods being reconciled to man So there is no doubt of Gods performing his promise of Grace and Salvation but the great business is mans performing his part and keeping his Law And thus having spoken to that Question which in our enumeration came the second Why the Ark is called the Ark of the Covenant It hath made some way to answer the first How may Christians inquire of God in their doubtings as Israel did here and elsewhere in theirs I must answer briefly and that in the Words of Gods himself Esa. VIII 29. To the Law and to the Testament To the written Word of God Search the Scriptures As you might appeal to Balaam to bear witness concerning the blessedness of Israel whereas he was called forth to curse them So for the proof of this matter viz. That there is now no other way to enquire of God but only from his Word you may appeal to those very Scriptures that they produce that would maintain that there are Revelations and Inspirations still and that God doth still very often answer his People by them They produce that That they shall all be taught of God that is say they All the Saints shall be taught by the Spirit but that passage aims a clean other way as relating to the Gentiles as it doth in Esa. LIV. 13. hence it is quoted It means that whereas they in their Heathen blindness had been taught of the Devil by his Oracles Prophets Pythonesses and the like God would bring in the Gospel among them and so they now should be taught of God Or as relating to the Jews as Christ applies it Joh. VI. 45. the meaning is that whereas they had been taught by men either by Scribes and Pharisees which were evil men or by holy Priests and Prophets which were but men they should in time be taught and now were of God himself Christ Preaching among them as the Apostle observes Heb. I. 1. They produce that Heb. VIII 11. And they shall not teach every one his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest from Jer. XXXI whereas the meaning is but this that by the Word of the Gospel should come in so clear light and so great means of knowledge that none but might know God if they would seek to know him And to the very same sence and tenor speaks that strange expression Esa. LXV 20. There
turned into Glory Faith into fruition Sanctification into impeccability and there will be no need of the Spirit in our sense any more So that Having the Spirit is understood of man considered only under the Fall II. Having the Spirit speaks of having it for mans Recovery The Spirit is given for his Recovery viz. what God will have recovered Let us look back to the Creation That lesson is divine and pertinent Eccles. XII 1. Remember now thy Creator in the days of thy youth There is more in it than every one observes It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural and teaches two things That as the first lesson Youth is to learn is to know his Creator so therewith to learn to know the Mystery of the Trinity that created him God created all things and man an Epitomy of all by the Word and Spirit Son and Holy Ghost XXXIII Psal. 6. By the word of the Lord were the Heavens made and all the host of them by the breath of his Mouth Joh. I. 3. All things were made by him and without him was not any made that was made Job XXXIII 4. The Spirit of God hath made me and the breath of the Almighty hath given me life Now when Gods creation in man was spoiled by Son and Spirit it is repaired So that as Christ saith of himself I come to seek and to save that which was lost so the Spirit came to restore and repair what was decayed This is the meaning of the new creature 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works Who works this Christ and the Spirit Something Christ doth by his blood viz. restores righteousness the rest by his Spirit viz. recovers holiness Nay I may add the Spirit is given only for mans Recovery The Spirit created man so perfect to try him Spiritus movens the Spirit moving is to try man outward administrations are to try him but when sanctification comes it hath a further purpose Compare man in innocency with man after the fall His state in which he then was was to try him But will the Spirit alway have his work of so uncertain issue Will he never act but for trial and leave the issue to the will of man God when he intended not innocency for the way of Salvation left man to himself Doth the Spirit the like in a way intended for Salvation Who then could be saved Spiritus movens the Spirit moving I said was given to try inhabitans inhabiting only and undoubtedly to Recover III. Having the Spirit presupposeth having of Christ vers 9. If any man have not the Spirit of Christ he is none of Christs contra If any have the Spirit he hath Christ. These terms are convertible He that hath Christ hath the Spirit and vice versa he that hath the Spirit hath Christ. As He that hath the Father hath the Son and he that hath the Son hath the Father also As Son and Spirit cooperated in mans creation so in his renovation Personal works are distinct but never separate Christ to Justifie the Spirit to Sanctifie but never one without the other The Spirit is called the Spirit of Christ is it possible then to have the Spirit absque Christo without having Christ And he is called his Spirit not only quia procedit a filio because he proceeded from the Son but because he gives him and is a purchase of his blood As the Spirit moved on the Waters so he moves on the blood of Christ he comes swimming in that and it is ex merito sanguinis from the merit of his blood whosoever hath him See Gods way of cleansing the Leper which is an Emblem of cleansing a sinner XIV Levit. 14 15 17. And the Priest shall take some of the blood of the trespass offering and the Priest shall put it upon the tip of the right ear of him that is to be cleansed c. And the Priest shall take some of the Log of oyl c. And the Priest shall put it upon the tip of the right ear c. First Blood and then Oyl On whom is the unction of the Spirit on him is first the unction of blood As the person is accepted before his Service Gen IV. 4. The Lord had respect unto Abel and to his offering So the person is first Justified before Sanctified God doth not new-create a person whom he accepts not IV. He that hath the Spirit hath a twofold work of the Spirit common grace and sanctifying grace We may consider the Spirit as Creator and Sanctifier and thirdly acting in a Work between both When he teacheth man arts indues him with intellectual abilities he then works as Creator in bonum Universi for the good of the Universe When he sanctifieth he doth it for the recovery of the Soul Now there is a work between both that is more than he doth as Creator and less than as Sanctifier but in tendency to the latter but as yet it is not it viz. Common grace Such is Illumination to see ones Condition Conviction with feeling Conscience active thoughts of Soul This is called grace because more than nature Common because wicked men have it sometimes as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon Now the Spirit never worketh sanctifying grace but first useth this to make way He plows the heart by common grace and so prepares it for sanctifying grace In this Chapter at vers 15. There was the Spirit of fear before that of adoption As the Law was given first so the work of the Law is first Rom. VII 9. When the Commandment came sin revived and I died As Moses delivered the people of Israel into the hand of Joshua so the Law when it hath sufficiently disciplined us commits us into the hand of Grace As in Gal. III. 17. The Covenant that was confirmed before of God in Christ the Law c. cannot disannul that it should make the promise of none effect The Law is subservient to the promise so this work of the Law to Grace Is a meer work of the Law sanctifying Grace True the work of the Law goes along with grace hence many a gracious heart is under terrors But is the first work of the Law Grace No it is to fit the heart to receive Grace Many now a days say I have the Spirit How came they by it If they have it it is an unnatural birth not bred and born after Gods ordinary way To day debauched to morrow turn Sectary and then have the Spirit That was a wonder in the Prophet speaking of one that before she travailed was delivered such a wonder is this if it be so No God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit V. The Spirit worketh both these by the
change places with a Heathen or Pagan that never heard of the Law and Commandments of God Dost thou not think it an infinite mercy that God hath revealed them to thee and laid them before thee In that very thing he shews that he would not that thou shouldst perish without the knowledge of his Law but that thou mightest know and keep his Commandments and live His Commandments are not bonds of iron and fetters of brass but they are the cords of men and the bonds of Love God gives them in mercy that we might know what he would have us to do and that we may do it and be blessed in the deed and this may be a second reason to urge our keeping of Gods Commandments viz. II. Because God gave them that we might keep them He gave them in mercy that we might keep them for our own good God gave them with this intent that men should keep them and that keeping them it might be well with them both here and ever He speaks this once and again himself Exek XX. 11. I gave them my statutes and shewed them my judgments which if a man do he shall ever live in them And Deut. XXX 15. I set before thee this day in giving thee my Commandments life and death blessing and cursing that thou mayest obtain the one and escape the other And observe his pathetical and affectionate expression to this purpose Deut. V. 29. O that there were such a heart in this people that they would fear me and keep my commandments always that it might be well with them and with their children for ever So that these two things are observable concerning the Law and Commandments of God First That the Commandments of the Law were given for a Gospel end that though the Law be the ministration of death and condemnation 2 Cor. III. yet the direct end of it was for life and salvation Gal. III. 24. It was our School master to bring us to Christ that we might be justified by faith The Antinomians sure little consider what injuriousness they offer to God when they say the Law to Israel was a Covenant of works as if God had given them a Covenant which should do them no good For by the Law how little could they be justified True indeed the Law is called his Covenant the two Tables the Tables of his Covenant but he means his Covenant of grace to which the Law aimed and directed And the Law was not a Covenant of works but a noble part of the administration of the Covenant of grace T is true that the Law killeth curseth condemneth but that is the first end of it not the last neither did God ordain it that it should only condemn and there end but by condemning it might drive men on to seek salvation Secondly That though the performing of the Law in one sense is impossible yet the keeping of the Law in another is not impossible It is impossible to perform the Law so exactly as to be justified by it yet t is not so impossible to keep the Law as to be saved in it Now what is it to keep the Law When a man makes it only and intirely his rule to walk by and as near as he can keeps from declining from it either to the right hand or left God never gave his Law to fallen man with intention that he should perfectly perform it when Adam did not who had power to have done it But he gave his Law to fallen man that he should make it his Law and that he should not walk lawless or after his own will but that the Law of God should be his Law and Rule And he that makes the commandments and Law of God his rule whereby he walks and keeps as close to that as he can this man keeps the Law of God though no man be able to perform it to justification Here then is a second inforcement to keep the Commandments of God because they were given us for that very purpose and there is a blessing and happiness in keeping them III. I might speak of the authority wherewith they were given and of the terror in which they were given fire and thunder c. Both of which speak the reason and obligation for our obeying them God commanded them and he requires obedience and he gave them in terror as intimating what must follow upon disobedience to them But I shall speak only to what the Text especially speaks viz. of his giving his Law and Commandments by the disposition of Angels i. e. Prophets and Ministers men like our selves You may remember that in Exod. XX. that when the people had heard God speak from Sinai in such dreadful terror they trembled and quaked and stood afar off And we are not able say they to hear this terrible voice of God any more if we do we shall die Take thou speaking to Moses the words from the mouth of God and speak thou to us Be thou the Angel or messenger of the Lord to us to tell us what his mind and commandment is and we can hear it but if the Lord himself speak thus to us any more we are but dead men And the Lord did accordingly first giving his Laws to Moses that he might give them to the people and afterwards raising up Prophets and Ministers among them that they might instruct them in his Laws and Commands And so in all succeeding generations So that his Commandments come now to us not in fire and thunder but in a still voice by men like unto our selves Thus God draweth near to men in mildness and softness that if it might be he might win upon them We Ambassadors of God beseech you in Christs stead that you would receive the Commandments of God and be saved IV. Lastly The reasonableness of Gods Commandments is reason strong enough to enforce our keeping of his Commandments and obedience to them for the keeping them Some of the Commands that God gave Israel in the Ceremonial Law were such as the reason of them was not so readily to be found out For why may not I wear linsey woolsey might a Jew say as well as other people Why may not I plow with an Ox and an Asse as well as other Nations do Why may not I eat such and such things good for diet as other countries do The reason of these commands and prohibitions lay deep and were not so easie to be discovered But God hath laid no such Commands upon us but whose very equity is not only a bond upon us to keep them but is a reason plain and apparent why they were given What more reasonable thing in the World than that we should all love God and our neighbour And what greater equity in the World than that we should believe in Christ deny the World mortifie corruption live holily and glorifie God and seek to save our own Souls Do we need to go to Heaven to fetch thence a reason
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
that with God the times of the afflictions and Condition of his people are most certainly determined because all times are determined by him For the further clearing of this Point I might discourse distinctly of these two things I. That it is Gods determination that his children shall be afflicted II. Gods determining of their afflictions leaves not the time they shall last undetermined It is the latter of these I shall prosecute The Providence of God herein is not like the Ostrich that lays Eggs and leaves them in the sand as if he determined of the thing and left the time of its lasting at random but he weigheth and setteth the one as well as the other In Mene Mene Tekel Upharisin the two latter words are either of them two several Languages Tekal in Chaldee is He hath weighed Tekel in Hebrew Thou art light Parsin in Hebrew is the Persians in Chaldee They divide And accordingly Daniel doth render them So in Gods determination of the Saints affliction as those words speak of Gods determining that Kingdom there are two several providences viz. as to the thing it self and as to the manner and time of it these two are twins born together in Gods decree and when he determines the one he determines the other In those passages in the Revelations where the Church is in the Wilderness in a sad and solitary condition a thousand two hundred and sixty days Chap. XII 6. And where the beast blasphemes and tyrannizes forty two months Chap. XIII 5. though the time be not that time definitely yet the very expressions shew the times defined and determined with God Allusion is made to the time of Antiochus tyrannizing over Religion three years and an half not as though the Church was to be bewildred three years and an half and no more and no less but by using the memorial of that sum of three years and an half he speaks the sad condition of the Church in that time it was in the wilderness as the times under Antiochus were sad And so concerning the Beasts blaspheming t is not meant as though he were to blaspheme and tyrannize forty two months exactly take them either of days which make three years and an half or of years a thousand two hundred and sixty years but by the memorial of the time of Antiochus rage and mischief the rage and mischief of the Beast is intimated So I say though the time intended be not exactly and punctually the time named yet when so punctual a sum is named it must needs argue that the time intended is punctually determined with God But need I to spend time to prove this to them that have learned that not a sparrow falls to the ground without our Father and that the hairs of our heads are all numbred Matth. X. 29 30. which last passage puts me in mind of that Luk. XXI 18. There shall not an hair of your head perish Observe vers 16. Some of you they shall cause to be put to death And yet Not a hair of your head fall to the ground not a hair perish With many a Saint of God head and all have fallen to the ground as it was with them Revel XX. 4. that were beheaded for the witness of Jesus And yet not an hair of their head perish Some Expositors take this to have its accomplishment in the Resurrection when the Saints say they shall rise with all their hair Which granted yet the Exposition is far fetched The expression is a Proverbial speech as appears by 1 Sam. XIV 45. Shall Jonathan die who hath wrought this great salvation in Israel God forbid as the Lord liveth there shall not one hair of his head fall to the ground The meaning is he shall not suffer the least hurt or injury And to apply it to that passage of our Saviour and it speaks this comfortable Doctrine That the Saints of God in the bitterest persecution yea in death it self suffer not the least hurt or damage But however take it in what sense you will if our hairs be numbred and it be promised that not one of them shall fall to the ground then undoubtedly nothing befalls the Saints concerning affliction fortuitous or by hap hazzard but the thing matter manner measure time of affliction is determined by God Is there not an appointed time for man on Earth Job VII 1. There is an appointed time for every man which he shall not pass Job XIV 5. Be his end never so casual accidental in the Eyes of men yet it is prefixed by God and he cannot pass it or go beyond it And can we think any thing occurs to a Saint of God in the way to his end that is not likewise fixed A SERMON Preached upon HEBREWS X. 29. And hath counted the blood of the Covenant wherewith he was sanctified an unholy thing THE whole Verse runs thus Of how much sorâ—er punishment suppose ye shall he be thought worthy that hath trodden underfoot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace The spring head of this verse is at vers 26. and that bubbles out fire and brimstone Not a more dreadful portion of Scripture at the first reading and hearing in all the Bible A Text which speaks much like as the Law was spoken in Fire and Thunder If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin But a certain fearful looking for of Judgment and fiery indignation which shall devour the adversaries No sacrifice for sin if any sin wilfully after receiving the knowledge of the Truth and nothing but fearful expectation of judgment and fiery indignation If the Truth mean here the Gospel as undoubtedly it doth then Men and brethren what shall we do Who hath not sinned wilfully since he received the knowledge of the Gospel Nay our English translation is as favourable as may be for the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and that makes the case still sadder For who hath not sinned willingly nay who not wilfully since he received the knowledge of the Truth of the Gospel against Knowledge against Truth against the Gospel That Chyrurgeon had need of a tender hand that is to dress a wounded heart gashed with the keen and cutting edge of this dreadful Scripture If any heart should be darted through with this arrow of the Almighty and that the reading or hearing this Text wounds his heart to the very root as the story is Origens heart after his Idolatry was wounded with reading those words in Psal. L. 16 17. But to the wicked God said What hast thou to do to declare my statutes or to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thee So that upon reading them he sat down and wept and all the Congregation wept with
and obtained life Let us now in the next place view the means of their believing II. A New Covenant was made with them They were under two Covenants in one day As Noah saw two Worlds so Adam saw an old Creation and a new As it was said of him Idem dies vidit Consulem exulem The same day saw him Consul and a banished man So the same day saw Adam under two vastly different conditions according to the tenor of the two Covenants The form of either Covenant was not exprest plainly but resulting The Covenant of Grace and the Covenant of Works both somewhat obscure to him But I. The enjoyment of God was necessarily intimated in both not the enjoyment of the Creature Adam was made a reasonable Soul for this purpose II. Obedience was the way This is a Duty to God and this is the way of the enjoyment of him when we conform to God III. He saw he had now lost obedience and the power of obedience He had lost God and the power of the enjoyment of him IV. God held out one that should recover him And he 1. A root of a seed as Adam was 2. Of an infinite Righteousness and Obedience beyond Adam 3. One that should by Obedience destroy the works of the Devil for his own seed V. Adam saw no way of recovery but by trusting in him God must be satisfied he could not do it obeyed he could not obey Therefore he had no way but to cast himself on Christs obedience VI. The Covenant only held out Christ to be trusted and believed on Obedience was required even by the Law of Nature and creatureship Faith was therefore enforced because they could not perfectly obey VII The Promise given in the curse of Satan that God would put enmity between the seed of the Woman and the seed of the Serpent and that the Womans seed should bruise the Serpents head this had that effect upon them that they set themselves to defy Satan and cleave to the seed promised VIII That Mercy that created them in an instant so perfect recovered them in an instant Let us now in the third place view their condition under believing III. I. They were now representative no more as they were of mankind before the Fall They were stated in another representative Christ. Now they acted for themselves and he for them Hence their Faith was not imputed to posterity though their sin was II. They were built on another foundation than they were before Then it was on Nature Self-holiness Freedom of Will sandy foundations because changeable Now on a Rock Grace and the Righteousness of Christ. III. Now they have the Spirit of God working in them With Christ God gave his Spirit whereas before they had only natural abilities IV. Now they were under a Promise before not That Christ should break the head of the Serpent contained the promise of all good things V. They were under such Evangelical revealings that they wanted nothing needful for Salvation The Improvement of this discourse shall be in two or three Uses I. This magnifies Gods Grace to them and mankind How great is this Grace which will appear if you consider these things 1. There was as much done to provoke God for ever as was possible Compute the sin of Adam with all its circumstances 2. Here was greater Mercy than to the Angels that fell 3. Nay than to the Angels that fell not 4. Grace restored man to a better condition than he was in before We may admire all this and resolve all into Grace What comfort then is here to poor sinners Look on an Example that of St. Paul who was the chief of sinners yet Grace was exceeding abundant towards him 1 Tim. I. 14 15. He was a blasphemer and a persecutor and injurious Here were sins like scarlet yet forgiven You that are under the pangs of conscience consider this Grace Thou canst not sin so hainously as Adam did if thou addest not wilfulness and impenitency nor fall so high nor damn posterity as he did and yet he obtained pardon Take one Example more There were some pardoned that Crucified the second Adam II. See the wretchedness of the sin of Devils that is beyond pardon Their unpardonableness in what lay it In these two things 1. They sinned of pride and malice Adam and Eve of ignorance and weakness Take heed of sinning proudly and presumptuously 2. They were in the state of Eternity therefore their change to evil was unchangable Man carried the plea of weakness in his nature they not III. There is the same Grace Christ Promise Covenant from the beginning A SERMON PREACHED upon 1 JOHN III. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own works were evil and his Brothers righteous THESE words refer to vers 11. For this is the message that ye heard from the beginning that we should love one another and indeed to the tenor of all John's Epistles every where exhorting to love and not to be as Cain who was of that wicked one and slew his Brother He had given two marks of one not born of God vers 10. Whosoever doth not righteousness is not of God neither he that loveth not his Brother They are both here in Cain Who was so far from love and righteousness that he hated his Brother and slew him Wicked mens sins are set down that we may avoid them as Rocks 1 Cor. X. 6. These things were our Examples to the intent we should not lust after evil things as they also lusted But Cain's sin reads more It is the first story after the Fall And it shews I. The enmity 'twixt the seeds II. What poison Satan bad breathed into mans nature The Holy Ghost in that story bids us look on him Thou art the Man This is Man fallen Of Seth it is said Gen. V. 3. that he was begot in Adam's image here it needs not be said it is so plain In the words we have a description of the Father and the eldest son viz. the Devil and Cain I. The Devil described by a most proper denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one II. Cain by his extraction and action He was of the wicked one and slew his Brother We will first clear these and then make some observations from them I. The denomination of the Devil That wicked one So he is stiled Matth. XII 45. Then goeth he and taketh with himself seven other Spirits more wicked than himself Eph. VI. 16. Taking the shield of Faith wherewith ye shall be able to quench all the siery darts of the wicked So some understand that petition in the Lords Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver us from Evil that is the Evil one Nay Ephes. VI. 12. the Devil is called Wickedness in the Abstract We wrestle c. against spiritual wickedness in high places First He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them was the greater matter whether of them the greater work Was not the Resurrection Not indeed in regard of the Power that effected both but in regard of the effect or concernment of man 1. By his Resurrection he had destroyed him and that that had destroyed the Creation viz. Sin and Satan and did set up a better world a world of Grace and Eternal Life 2. Had it not been better that Man as he now was sinful had never been created than Christ not to have risen again to save and give him life As it was said of Judas It were better if he had never been born so it were better for sinful men if they had never been born than that Christ should not have been born from the dead to restore and revive them Observe that the Resurrection of the Heathen from their dead condition took its rise and beginning from the Resurrection of Christ as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly and converting Nineveh To that purpose is that prophesie Esai XXVI 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust The dead Heathen that had lain so long in the grave of sin and ignorance when Christs body rose had life put into them from that time and they rose to the life of grace For by his Resurrection he had conquered him that had kept them so long under death and bondage Now was it not most proper for the Church of the called Heathen to have a Sabbath that should commemorate the cause time and original of this great benefit accruing to them A SERMON PREACHED upon EXODUS XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee THIS is the First Commandment of the Second Table and it is the first with promise Eph. VI. 2. Why it is the first of the second Table the reason is easie because when the second Table teaches our duty towards our Neighbour it is proper to begin with the Neighbour nearest to us such is our Father and Mother and with the Neighbour to whom we owe most peculiar Duty as we do to those that are comprehended under this title of Father and Mother But why this is called the First Commandment with promise is not so easie to resolve The difficulties are in these two things I. Because that seems to be a promise in the Second Commandment Shewing mercy unto thousands c. II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it that is harsh also because there is no other promise in the Second Table and the First Commandment with promise argues some other Commandments with promise to follow after Now to these difficulties I Answer First That in the Second Commandment is rather a description of God than a direct Promise A jealous God visiting the iniquity of the Fathers upon the Children c. and shewing mercy unto thousands of them that love me As much Gall is mingled there as Honey as dreadful threatnings as comfort and therefore not to be looked on as a clear promise but as an argument and motive to Obedience taken from both mercy and judgment Secondly It is true there is never a promise more in the Second Table that comes after this but there are abundance of promises after in the rest of the Law And so may this be understood it is the First Commandment with promise in the whole Law from the Law given at Sinai to all the Law that Moses gave them afterwards And the first promise in the Law given to Israel is the promise of long life That thy days may be long in the land which the Lord thy God giveth thee So that here especially are four things to be spoken to I. The nature of the promise that it is a temporal promise concerning this life II. The matter of the promise Length of life in the Land which the Lord thy God giveth thee III. The suitableness of the Promise to the Command Honour thy Father and Mother that thy days may be long c. IV. The extent of the Promise to all that keep the Commandment Which four heads will lead us to the consideration of several Questions The first leads us to this Observation That the Promises given to Israel in the Law are I. most generally and most apparently promises temporal or of things concerning this life First look upon this Promise which is first in the Law and whereas it may be construed two ways yet both ways it speaks at first voice or appearance an earthly promise There may be an Emphasis put either upon Thy days shall be long or upon Thy days long in the land Honour thy Father and thy Mother that thy days may be long that thou mayst have long life Or Honour thy Father and thy Mother c. That thou mayst have long possession of the Land which the Lord thy God giveth thee and mayst not be cast out of it as the Canaanites were before thee Now take it either way what speaks it else but a temporal promise and that that refers to this life and to our subsistence in this world And so look upon those promises that are in Levit. XXVI and Deut. XXVIII and you find them all referring to temporal and bodily things And hereupon it may be observed that you hardly find mention of any spiritual promises especially not of eternal in all Moses Law No mention of Eternal Life joys of Heaven Salvation or Everlasting glory none but of things of this life Hence it was that the Sadducees denyed the Resurrection and the world to come because they only owned the five Books of Moses and in all his Books they found not mention of any such thing And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection Mark XII 18 c. observe what he saith vers 26. Have you not read in the Book of Moses c. For he must prove the thing out of Moses to them or they would take it for no proof And observe also how he proves it by an obscure collection or deduction viz. because God says I am the God of Abraham the God of Isaac and the God of Jacob. Therefore they lived though they were dead Which he would never have done had there been plain and evident proof of it And which if there had been they could never have denyed it And that which we are speaking to that the promises of the Law are of temporal things is also asserted by that Heb. VIII 6. He is the Mediator of a better Covenant established upon better promises If the promises of the Law had been Heavenly promises there could not have been better promises Had they been of Grace and Glory there could not have been better promises but those of the Law were
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
p. 1077 1078. Why we are justified by perfect Justification and not sanctified by perfect Sanctification or holiness answered 1153 K. KARAITS the difference between them and those that are said to be without Page 339 Kedron what 37 c. Kenite Salamean or Salmean the same and what 499 Kenites who 329 Keri and Cethib or the differing reading of the Hebrew Text what 139 140 Ketsarah a little City without Zippor 75 Keys of the Kingdom of Heaven what 205 c. Kidron the Brook was a sort of Sinck or common Sewer to Jerusalem 607 Kingdom of Heaven in Matthew is called the Kingdom of God in the other Evangelists p. 114. The Kingdom of Heaven implies four things p. 115. The Phrase very frequently occurs in the Jewish Writers p. 115. By it they mean the inward love and fear of God as also the Exhibition and Revelation of the Messiah p. 116. To be of the seed of Abraham or the stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Kingdom of God the Kingdom of Heaven in Matthew is called the Kingdom of God in the Evangelists p. 114. The Kingdom of God coming in power is used for Christ's coming in his vengeance and power to destroy the unbelieving and wicked Nation of the Jews p. 346. Kingdom of God or of Heaven what in the Gospel And what among the Jews 461 462 Kiriath-Jearim in former time was called Baal or Baalath 42 Knee in what use in Adoration 347 Know in Scripture is used for own and acknowledge 699 Kubi where situate 51 L. LAbourers a Jewish Parable concerning them Page 221 Lake of Genesaret in the Old Testament called the Sea of Cinnereth in the New also the Sea of Galilee and Sea of Tiberias 65 Lake of Samochonitis in Scripture is the waters of Merom c. 64 Land of Israel how divided by the Jews p. 1 2. The Land possessed by those that came up out of Babilon was divided into three parts p. 2. Several great Mysteries and Offices confined to the Land of Israel p. 2. The Talmudick Girdle of the Land under the second Temple what p. 3. A great part of the Land viz. South-Judea was cut off under the second Temple p. 4. Jewish Idumea what part of the Land p. 4. The seven Seas according to the Talmudists and the four Rivers compassing the Land what p. 5. A description of the Sea Coasts thereof out of Pliny and Strabo p. 10 11. Land of Israel was the Land of the Hebrews before it was the Canaanites the original Title of it from the confusion of Tongues p. 326 327. It s breadth and length 319 to 323 Language of Ashdod what 505 Language Hebrew Language put for the Chaldee Language 545 Languages the Confusion of Languages was the casting off of the Gentiles and confusion of Religion p. 648. The Fathers of the Sanhedrim were to be skilled in many Languages 782 Lasha is Callirrhoe 296 Last Days and Times put for the times immediately preceding the destruction of Jerusalem and the end of the Jewish State p. 626 1074. Last Days what they generally signifie in Scripture 1074 1097 1104 1117 Last Days of Jerusalem are characterized in one regard for the best in another for the worst of times p. 1179. Last Days of Jerusalem and the Jewish State are named as the last days of the World 1186 1200 Lavatory of Bethany what 305 Laver described 33 34 Law Christ was to bring in a New Law but not to abolish the old p. 137. The Text of the Law was writ in the Hebrew and not in the Assyrian Letter p. 138 139. Law written and Oral what And how explained by the Scribes and Doctors p. 422 423. What the difference between coming to God in the Law and coming to God by the Law p. 599. Law used for the Scripture i. e. Moses and the Prophets â—oo both the former and the later p. 787. Women not allowed to read the Law in the Jews Synagogues though a Child or a Servant might p. 788. The Jews say there are six hundred and thirteen Precepts in the Law of Moses p. 1114. Christ was a member of the Church of the Jews proved and under the obligation of the Law p. 1037. The Law was thought by the Jews to restrain and bind the outward Action only not regarding the inward Thought p. 1098. The Jews read the Books of the Law and Prophets only in their Synagogues the rest they read not p. 1102. The manner of giving the Law is an assurance of the last Judgment p. 1119. Judaick and Mosaick Law how distinguished by the Jews p. 1199. Whether God shewed more mercy in giving the Law or in giving the Gospel p. 1230. The commandments of the Law were given for Gospel ends p. 1231. The performing of the Law in one sense is impossible yet the keeping of it in another is possible 1231 Law Ceremonial Christ was under the obligation of the Ceremonial Law and that in three respects p. 1037. Ceremonial Law why instituted p. 1069. It was not the Covenant of Works but the Mode or Manner of the administration of the Covenant of Grace Page 1069 Law Moral obligeth under the Covenant of Grace 1069 1070 Law writ in Adams heart upon Creation what 1325 Lawyers were Doctors of the Law they were of several sorts p. 421 to 423. Lawyers and Teachers of the Law what 433 434 Laying hands upon the sacrifice what and for what end 531 Lazar used for Eleazer 454 Lazarus his Soul was in Heaven those four days he was dead 1352 Learners or Disciples after the days of Rabban Gamaliel did use to sit while they were instructed p. 395 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures 396 Learning humane Learning is exceeding useful nay exceeding needful to the expounding of the Scriptures p. 1033. Two objections of those that deny this Proposition answered 1034 Leaven put for Doctrin and a naughty Heart and Affections 204 Lectures at them the Gesture was the Teachers sat and the Learners stood 193 Legion includes an unclean company and of exceeding power 340 341 Legends two or three of them Papal and Judaical 494 495 Lepers how they were to dwell alone 460 461 Leprosie and the Doctrin of it under the Law points out very well the Guilt and Doctrin of Sin p. 164 165. The custom of putting the blood upon the Ear of him that was cleansed of a Leprosie according to that command Lev. 14 14. what 1038 Levites The Cities of the Levites and the Land about them was large called their Suburbs being Cities of Refuge and Universities They and the Priests were the setled Ministry of the Church of Israel they always lived upon Tithes when they studied in the Universities or preached in the Synagogues and attended on the Temple Service p. 86. Priests and Levites what was lawful and unlawful in them 382 Libanus called the Mountain