Works
For the construction of the words, only these two carry some difficulty with them. One in the Thief's Petition, What he means by Christ's Kingdom. And the other in Christ's Answer, What he means by Paradise. The former we will refer to speak to afterwards: and indeed the explication of the later will explain the former. But as for the later, who shall explain it to us?
If you will believe some, they will make it something different from the highest and happiest Heaven: though, if the Apostle were wrapped into the highest Heaven, he saith, he was taken up to Paradise. But here you must believe that our Savior spake according to the common notion and apprehension of the Nation; and our surest way to understand it, is to take the sense in which they understood it. In their Writings they commonly speak of The Garden of Eden, which speaks but the same thing with Paradise: and that what they meant by it was the place and state of the Blessed, may appear by these two things.
I. That they constanly oppose it to Hell, or Gehennah. Instances out of their Writings might be given numberless. Their explication of those words of Solomon may suffice, Eccles. VII. 14. God hath set the one against the other; that is, say they, the Garden of Eden, and Gehennah, i. e. Paradise and Hell. Now as Hell in their construction was the place of the wicked and damned in torment: so Paradise on the contrary in their construction was the place of the righteous and blessed in glory. And,
II. This appears in their Writings more plain, in that they tell us, that Abraham when he died, went to Paradise; Moses, when he died went to Paradise. Which elsewhere they express after this manner, That Abraham and Moses, and all righteous ones, when they die, are laid up under the very throne of God. To which that seems to allude, Rev. VI. where mention is made of the holy Souls under the Altar. For the Altar they accounted the seat of the Divine Presence. The Thief very well understood the meaning, for he was no stranger to the phrase in the Nation: and he knew his Petition of being remembered by Christ in his Kingdom, was sufficiently granted, when Christ secured him, To day shalt thou be with me in Paradise.
So that in the two verses you have the Thief turned to Christ, and Christ to him; the Thief petitioning, and Christ promising: the Thief begging for Heaven, and Christ granting it: the great power and work of divine grace appearing in the Thiefs conversion, and the great freeness and abundance of divine grace appearing in Christ's pardon. The man's request, as happy a prayer as ever man made: and our Savior's return, as happy an answer as man could desire.
We must first look upon the man and his Prayer. The man in the Evangelists character of him was 〈 in non-Latin alphabet 〉 , a Thief, for so one calls him: and 〈 in non-Latin alphabet 〉 , a Malefactor, for so another: one that had traded in mischief, and it had now brought him to the Gallows. And on the Gallows for a while bad enough too, if you will take the words of Matthew in strict propriety; for he joins both the Thieves as companions together in reviling of Christ, Chap. XXVII. 44. The Thieves also that were Crucified with him cast the same in his teeth. That is, the same that other standers by reviled him with: If he be Christ let him come down from the Cross: And let God deliver him, if he will have him. And so it doth magnify Divine grace the more, if it checked him in his very reviling, and made that tongue that reproached Christ, in the very next instant to confess and adore him. So Saul was happily checked even while he was breathing rage and revenge against the Church, and he brought to be a most special member and minister in it.
The cause of this man's Conversion we must all ascribe to God's infinite grace and goodness. But the means that that grace and goodness used for his conversion, I cannot but ascribe to these two things: a Doctrine, and a Miracle; as in those times Doctrines and Miracles went very commonly together.
I. I cannot but suppose, that the darkness, that then began to be over all the Land, wrought something with this man to bring him to some consideration with himself, of the present case, which he had not before. His fellow Thief it seems was not moved with it at all, but I cannot but believe, that This was so deeply affected with it, that it proved a means of his Conversion. They both of them knew very well, that Jesus suffered merely because he professed himself to be the Christ. That is plain by their saying to him, If thou be the Christ, save thyself and us. And now this man seeing so strange an occurence, as had been not seen, or heard of at any man's Execution before, begins to be convinced, that he was the Christ indeed, for whom such a wondrous miracle was wrought and manifested. And then,
II. It may very probably be conceived, that he remembered those passages of the Prophet Isaiah, describing his Passion and suffering, Chap. LIII. and particularly that, verse. 12. He was numbered with the transgressors. A clause which the Jewish Expositors wrest, someone way, some another, because they cannot abide to hear of Messias sufferings. But (which we may very well think) that as Divine grace brought his Soul to the acknowledgment of Christ, so it brought also that prediction of Christ's sufferings, and with such company, to his remembrance, as a means to work him to that acknowledgment. For how might he argue, This Jesus after all the great miracles that he hath done, agreeable to the working of Messiah, hath asserted and maintained, that he is Messiah to the very death: this strange and wondrous darkness, that is begun over all the Land cannot but bear witness to such a thing. And when it is so plainly prophesied by the Prophet Isaiah, that he should suffer, and be numbered with such Malefactors as I and my fellow are: I am past all doubting that this Jesus is the promised Messiah. Therefore, He said unto Jesus, Lord remember me, when thou comest into thy Kingdom.
A great faith, that can see the Sun under so thick a Cloud; that can discover a Christ, a Savior under such a poor, scorned, despised, crucified Jesus, and call him Lord. A great Faith, that when he sees Jesus struggling for his own life, and no deliverer come to him; yet sees reason to cast himself upon him for his Eternal state and Everlasting condition, and pray to him, Lord, remember me. A great Faith, that could see Christ's Kingdom through his cross and grave and death, and where there was so little sign of a Kingdom; and pray to be remembered in that Kingdom.
I doubt the Apostles reached not to such a Faith in all particulars. They acknowledged Jesus indeed to be Christ, while he lived, but when he is dead, they are at it, We trusted that it had been he that should have redeemed Israel, Luk. XXIV. 21. But now they could not tell what to make of it. But this man, when he is dying doth so stoutly own him. They looked for a Kingdom that Christ should have indeed, but they little looked that Christ should suffer, and so enter into his kingdom; as it is intimated in the same Chapter, verse. 26. But this man looks for it through and after his sufferings. That it is no wonder if he sped at the hands of Christ, when he brings so strong a Faith with him; and that when he pours out his Prayer, Lord, remember me, &c. in such strength of believing, it is no wonder, if he hear from him in whom he so believes, Verily I say unto thee, To day shalt thou be with me in Paradise.
And could such a Faith be without a parallel and suitable measure of Repentance? Our Savior very well saw that it was not. And the Evangelist gives some intimation, that it was not. For he tells, that he confessed his own fault, which is one sign of his Repentance; We are here justly, and receive the due reward of our doings. And that he reproveth his fellow, and would fain have reduced him, which is another: Fearest thou not God, seeing thou art in the same condemnation? And that he pleadeth for the innocence of Christ, which is a third: This man hath done nothing amiss. And in what words and meditations he spent the three or four hours more, that he hung alive upon the Cross, it is easy to conjecture, though the Evangelist hath spoken nothing of it.
The great sum and tenor of the Gospel is, Believe in the Lord Jesus Christ, and thou shalt be saved. And as Christ himself did seal the truth of the Gospel with his own death, so was he pleased, that that main truth of the Gospel should be proved and confirmed by this noble and notable example, even whilst he was dying. And accordingly it hath pleased the Spirit of God to give a demonstration of this man's believing in the Lord Jesus Christ, more copiously and apparently than of his repantence; though he hath given very fair demonstration of that also. That as all posterity was to read that great Doctrine of Believing in the Lord Jesus Christ for Salvation, so they might have this illustrious and lively Commentary of the truth and proof of it in this man's believing, and in his Salvation.
And now having seen this great monument of Faith and Repentance and Pardon, What say we to it? As the Evangelists tell us, that they that had seen the passages at Christ's death, returned from the Cross, striking upon their breasts; and no doubt very full of cogitations. So what are the thoughts of our hearts upon this passage, which was not the least remarkable among them? A great matter that the light of the Suu should be so darkened; and not a small, that such a dark soul should be so enlightened. A great matter, that the Earth should quake, the Rocks rent, and the Vail of the Temple be torn from top to bottom: and not a small matter, that such a stupid soul should be moved, that such a strong heart should be dissolved, broken and brought to softness. The spactators then present considered of those things. Our present work is to consider of these: and what do we think of them?
I move not the question without reason, because many men assume vain hopes from such demonstrations of mercy, as these, without any ground. Therefore instead of looking what use may be made of this passage, let us consider that we make not an abuse of it. And the Apostle Peter gives the proper reason of it, Because they wrest the scripture to their own destruction, 2 Pet. III. 16. Here are things recorded indeed, that may justly be admired for their excellency by Men and Angels, the wondrous power of grace in converting such a sinner, the wondrous readiness of Christ in pardoning such a sinner, and the infinite mercy of God in saving such a sinner. And yet even Manna itself, the bread of Angels, proves worms and rottenness and stink to those that use it not aright; as well as it proves wholesome and pleasant food to those that do.
It is but too common with the rotten heart of Man to misconstrue such demonstrations of mercy to the more boldness in sinning, and to make most base conclusions from most noble premises. Here is a great and notorious sinner pardoned; he is pardoned upon his first begging of pardon; he begged not pardon, till he was just in dying, and yet was pardoned. And therefore thinks the carnal heart, I hope I shall as easily obtain pardon; and though I put off my seeking of pardon still and still, yet I hope I shall find it as well as he, when I seek it. And Men that put off repentance, and seeking pardon and salvation from day today, and from year to year, do but speak too plain, that they are of the same thoughts, though their tongue do not confess, and it may be, their hearts take no notice of it neither.
The Thief's Petition we may the better understand, if we consider some Doctrines of the Jewish Nation, in which he was trained in his Religion, if he had any at all: which laid against his present thoughts, will make his Petition appear the more pious.
I. It was the common Doctrine in their Schools and Pulpits, That a condemned Malefactor, when he was to go to Execution, if he made but confession of his sins, that that and his death did expiate for his sins. To that Doctrine about Death expiating for sin, which was their Doctrine in that case and all others, do those words of our Savior relate when he saith, The blasphemy against the Holy Ghost shall never be forgiven neither in this life, nor in that which is to come. Which words Papists abuse to maintain forgiveness of sins by Purgatory in the world to come: whereas our Savior's meaning is, that it shall never be forgiven either before death, nor by death itself, as the Jews held it might.
Now it is very likely this Man had been at his Confession; and by his Confession had been encouraged to expect expiation of his sin by that, and by his death. But now that serveth not his turn, his mind is not satisfied with that; but he finds something else is needful, viz. To trust in the Messias, and to be saved by him. And therefore being satisfied now, that Christ is He, he addresseth himself to him in that Petition, That he would remember him, and that through him he might find and obtain Salvation. For to that tenor does his request run, Lord, remember me, &c.
II. It was the common Doctrine of the Nation that they needed nothing from Messias for redemption, but only that he would deliver them from their dispersion, and from under the yoke of the Heathen. They speak this out in plain terms in their Writings. For as for justification and salvation, they thought they could do that by their own works. And as for teaching and instruction, they concluded that they had as much as they needed, or as could possibly be contributed to them, by their Traditions, which they dreamed God delivered to Moses at Mount Sinai.
But this man you see looks upon the deliverance by the Messias with another kind of eye. He values it at its proper rate; viz. That his Redemption is the Redemption of Souls; that it is, as the Apostle most truly calls it, Eternal redemption: and thereupon he bequeaths his departing soul to his goodness for its eternal welfare.
III. The Scriptures had taught that Messias should have a Kingdom, and their Schools had taught, That this Kingdom must be an earthly, pompous, flourishing Kingdom; that he should restore the Kingdom to Israel, as the Apostles fancy, Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity, and earthly flourishing. But this man you see looks upon his Kingdom under another notion: he looks for his reigning in Heaven, rather than upon Earth, and his Saints reigning there eternally with him. And accordingly he begs that he may obtain that like felicity from him, and that he may have interest in that blessedness; Lord, remember me when thou comest into thy Kingdom.
Who taught him this wisdom, we need not to ask, if we but consider who or what it was, that brought him to his conversion. Divine grace must have the honor of all attributed to it: and so no doubt did he attribute it with all his soul, and ascribed it to his Divine goodness. Whose further goodness he still begs, that he would consummate that grace in glory, and complete what he had begun in his Everlasting Kingdom.
And now look upon the Man thus converted, thus enlightened, and thus praying, and we may say of him, as our Savior of the Syro-Phoenician Woman, the title of the sex only changed, O Man, great is thy Faith.
In our Savior's Answer we may observe his ready granting the Thief's Petition, and his assuring the Man that it was granted. His granting of it, Thou shalt be with me in Paradise. His readiness of granting it, that it should be accomplished that very day. This day shalt thou be with me. And his giving him assurance of it, Verily I say unto thee.
What is meant by Paradise hath been some dispute. Some not thinking it means the complete state of blessedness in Heaven, but something short of it; but how much short of it, it is not worth the examining. I believe the blessed Apostle (that was wrapped into the third Heaven, or into Paradise; and he makes them one and the same thing) would determine the question after another manner, and assure us, that where he heard those unutterable things that he heard, was in the highest Heavens, where is the throne of God, and the habitation of the blessed.
When I think of men's wresting such passages of mercy, as these, to their own destruction, I remember that cross conclusion, that the Chief Priests and Scribes make upon very good premises, Act. IV. 19. That indeed a notable miracle is done by these men, is manifest to all them that dwell at Jerusalem, and we cannot deny it. What then? Therefore let us take care, that this doctrine spread no further. Whereas the direct contrary had been the proper inference; viz. Let us take care not to hinder it. So, that indeed a notable and renowned miracle of grace and pardon is shown here, is manifest to all the world and all generations: what then is the conclusion, that such men make upon it? Therefore we hope we shall get pardon and salvation with a little ado: and if we put off the seeking of it till our death-Bed, we hope we may find it then, as this man did. Whereas the proper conclusion should be to no other tenor, viz. Why should I sin against such a God, that is so good and merciful? Let us consider of two or three things.
First, Monuments of mercy were never set up in Scripture to be encouragements of presumption, and examples of pardon never recorded to state the rate and price of pardon. David's conclusion is, There is mercy with thee, that thou mayst be feared, Psal. CXXX. But God never shown mercy, that he might be made the more bold withal, and the less feared. And the inference he makes upon the pardon of his sin is this, Psal. XXXII. 5, 6. I acknowledged my sin, and thou forgavest the iniquity of my sin. What use is here for others to make of that example? For this shall every man that is godly make his prayer in a time, when thou mayst be found: and not put it off to what time he himself shall find, he knows not when. Whosoever is emboldened by this rare example before us, to think he shall so easily obtain his pardon, though he put off the earnest business of it to a sick bed: Let him but hit on such a nick of time as this man did, and he may possibly speed. But it was such a nick of time as the world never saw, nor ever must see the like: the very instant of time when Pardon and Salvation were purchasing. And whereas he looks upon the Thief's sin so easily pardoned, and thinks his own may be so too; Let him bring the same Faith and Repentance, that he did; and he may be likely pardoned as readily as he. For herein are men deceived about the facility of pardon, that because God can easily forgive sin, therefore it is easy to get sin forgiven: and because he hath so readily forgiven others, therefore he will as readily forgive me. As if no difficulty else lay in the way. Whereas,
Secondly, The great difficulty is to get the party fit and capable of pardon and Salvation. For that is an ointment not to be poured into every Vessel. There is no sin but it may be pardoned, if it can be repented of, but all the business is to get repentance. The Scripture tells you of two sins impardonable, the sin against the Holy Ghost, Mark III. and the sin unto death, or final Apostasy, 1 Joh. V. Now the reason of the unpardonableness of these sins, lay in the men themselves, that were guilty of them, viz. because they were past repentance; and so the sins could not be pardoned, because they could not be repented of. There are thousands in Hell whose sins in themselves were pardonable, and had been pardoned, had not they themselves been the cause, why they were not pardoned, because they did not repent of them.
If I were to Answer this Question, What hope the greatest sinner may have of the pardon of their greatest sinning: I might reckon up how great sins and sinners have been pardoned from Adam upward. But this doth not reach the question. For the question is not, whether such sins be pardonable, nor whether God be able to forgive them; but what hope may the party have of pardon being such a sinner. For in this case something more is to be looked at, than either God's power or his mercy, and than either the quality of sin or the quantity: And this something more is a man coming into the way and capacity of pardon. When our Savior prays for the forgiveness of those that Crucified him, he never meant they should be forgiven, while they continued in their cruelty, wickedness and unbelief; but that they might be brought into a composure and capacity fit for forgiveness.
Thirdly, The Providence of God was never the rule for men to go by, but his word. It were not good sense to say, that God's extraordinary actings should be men's ordinary rule. He that would not plow nor sow, but expect bread to be rained for him from Heaven, because God once rained Manna upon Israel, may fit and starve: and he that will look for Ravens to bring him bread and flesh morning and evening, because they did once so to Elias, may walk with a hungry belly, but he will never be fed.
God's extraordinary actings are peculiarly for the magnifying of his own glory, but never were intended for man's rule to go by. They show what God can do, but little intend that man should either expect the like or do the like. Here was a most singular acting of God, to pardon and save such a wretch as this, who had put off his repentance to the very last; because there was an extraordinary occasion in hand, and because God would signally glorify the death of Christ. He that puts off his repentance, and seeking for pardon to the very last in reliance upon this example, does but tempt God, and turns that to his own poison, which God intended for a better end. And he forsakes the bridge that would carry him safe over Jordan, and ventures to go through the River to his own drowning; expecting a miracle for the drying of it up, because it was once dried up before the Children of Israel.
God hath appointed the wages and means to come to repentance, and those we are to wait upon: and if he brought this man to repentance by a way extrarodinary, we have to admire the peculiar dispensation of his grace, but still to have an eye to our own rule.
The mercies of God are never recorded in Scripture for man's presumption, and the failings of men never for imitation. Here is the memoral of a singular mercy of God in saving this sinner: and a failing of this man, that he never sought salvation till this very instant. Now he makes but an evil application, that resolves to imitate his failing, and yet hopes to speed as he did, who had an unparalleled mercy: and whom God would set up for a monument to all generations. Not for men's presuming upon mercy, because of this mercy, nor to imitate the delay of repentance in this man: but rather from God's mercy he should be stirred up the more unto it.
For the stating of the sure grounds, whereupon a man may comfortably hope and expect pardon and salvation at the hands of God, it were a mad doing, to lay for the two corner stones in such a building, Presumption upon Mercy, and delaying of Repentance. This is worse than building upon the sand, for this is building upon Impiety.
Now the word of God, which is to be our rule tells us these two things:
1. That Repentance is the gift of God, as well as Pardon. It is he that pours out the spirit of grace and supplication, Zech. XII. 10. Him God hath exalted to be a Prince and a Savior for to give repentance to Israel and forgiveness of sins, Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands, that presumes he shall give himself Repentance, and that when he pleaseth. Can such a man give himself life, when God will not give it; health, when God will not give it; And can he give himself Repentance, when God will not give it? They in the Apostle James, that say, To day or tomorrow we will go into such or such a City, &c. are justly confuted, by the uncertainty of their life; that can so little maintain it, that cannot tell how long or little it shall be maintained. So those that promise to themselves repentance the next year, or the other; besides that they cannot promise to themselves to live to such a time; and if they do, can they anymore give themselves repentance then, than they can now? Or can they presume, God will give them repentance then anymore than now? I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance. If the Apostle put it to a Peradventure whether God will give them repentance, I dare say it is past all peradventure they cannot give it themselves.
It is God that gives repentance, as well as he gives pardon. For he and he only is the giver of all grace: and repentance is the gift of sanctifying grace, as pardon is of justifying.
2. He that hath set conditions, upon which to give repentance: a rule whereby to come to repentance, as well as he hath set repentance the rule whereby to come to pardon. And his rule is, Take God's time, as well as take God's way. His way is to attend upon his word, that calls for repentance; to cast away everything, that may hinder repentance. So his time is, Betake to repentance, when God calls for repentance. And that is this day, this very hour, every day, every hour. We hear of today, and while it is called today, in the claiming of man's duty; but we never hear of tomorrow, or the next day, much less of the next month, or next year, or I know not how long to come.
How ever this man in the Text neglected God's time all his life, and yet sped well enough at his later end, because God would make him a singular example of God's mercy and Christ's Purchase, and triumph: yet canst thou find no reason in the world to expect the like mercy, if thou neglectest God's time; unless thou canst think of God's setting thy name in the Bible for a monument to all posterity, as he did this man's? The Rule of our duty that we go by, and not by Providence, especially miraculous and extraordinary. Now the rule of our duty teacheth, that we delay not any time, but to it today, while it is called today. And as our Savior's lesson is about not taking care for tomorrow, in respect of food and clothing; so we may say, We are not to put off the care till tomorrow in respect of repentance and amendment.
Object. But do you think, that Death-bed repentance never speeds well? There have been many, that have not betaken themselves to repentance, nay nor never thought of repenting, till death hath been ready to seize on them; and yet then have shown great tokens of repentance, and have made a very hopeful end.
Answer. We must distinguish the rule of our duty, and the rule of judging others. The rule of our duty is plain and legible; the rule of our judging others is not so plain; if so be we have any rule at all, besides the rule of Charity, which not seldom is mistaken. It is not for us in such cases to be so wise as either to limit God, or to be too confident of our own determinations, or too ready to judge. The words of our Savior may hint unto us a good caution in this case, Joh. XXI. 22. What is that to thee, follow thou me. Be not inquisitive after other men's occasions, but mind thine own. And this may be very pertinent counsel. Venture not Salvation upon such late Repentance, and venture not to have the question determined in your case, but keep to the stated and fixed Rule.
A SERMON PREACHED upon
ACTS XXIII. 8.
T WO Parties mentioned in the Text, that are oft mentioned, and oft mentioned together in several other places in the New Testament, viz. The Pharisees and Sadducees: Simeon and Levi. Brethren in evil, though at enmity among themselves: Samsons Foxes looking with their faces several ways, but their tails meeting together in heresy and mischiaf. Their Doctrine different in many particulars; but both corrupt leaven, and equally to be taken heed of, Mat. XVI. 12. Their manners different and their hearts envious one against another: yet both agreeing to be vexatious to Christ, and both proving alike a generation of Vipers, Matth. III. 7.
Parties that differed not only about this Article of Religion, viz. The resurrection and the World to come; but that differed even about the whole Frame of Religion. For the Pharisees would have their Religion to be built upon Traditions: and the Sadducees would admit of no Tradition at all. The Pharisees admitted all the Books of the Old Testament, to be read in the Synagogue: the Sadducees the Books of Moses only. The Sadducees sound in this particular, that they would not admit of Traditions, as the Pharisees did: But as unsound again in that they would not acknowledge the Resurrection. The Pharisees sound in that particular, in that they acknowledged the Resurrection, which the Sadducees did not: But as unsound again, in that they so denoted upon Traditions, as they did. Both erring from the truth, and not a little; and both maintaining opinions directly contrary to the way of Salvation; and directly contrary to one another.
It is a saying of the Jewish writers, and is very true, That after the death of the later Prophets Zechariah and Malachi, the Spirit of Prophesy departed from Israel, and went up. So that there was no Prophet thenceforward among them, no Vision, no Revelation, no Oracle by Urim and Thummim, at the least for four hundred years, till the rising of the Gospel. Ah! poor nation, how art thou not stripped of thy great jewel and privilege, the Spirit of Prophesy and Revelation? What will now become of thee, when thy Prophts are gone, and such divine Guids, and Teachers are no more? Time was, when thou mightest in thy doubting have recourse to them, and they could resolve thee: in thy fear, have recourse to their prayers, and they would prevail for thee: in thy desire to know the mind of God, and they would inform thee. But now what will become of thee, when those thy Treasures, those thy Teachers are no more?
Why, naught become of them. For presently after the death of those Prophets, and the departure of the Spirit of Prophesy, the Nation parted into two deadly heresies, viz. The Pharisees, teaching for Doctrines the Commandments of men, Mat. XV. And the Sadducees, teaching for doctrines the very dictates of Devils; That there is no resurrection, nor Angel, nor Spirit, nor world to come.
The first thing that I observe hence is, That two such different Parties should be in the Nation together, should sit as they do here, in council together: So great a difference betwixt the parties, and a continual contestation about that difference: and yet both parties admitted to be in the Church to bear office in the Church, and to sit Judges in the great Council.
There were Sadducee -Priests, as well as Pharisee. And the Jews Records have a story of a Sudducee -Priest, that was to offer the drink offering upon the Altar at the Feast of Tabernacles: and because he missed something of doing exactly as he should have done, all the Company present fell a pelting him with Pomecitrons, which everyone used to carry at the Feast. And there were Sadducee Magistrates and Judges, as well as Pharisee. And the Jews Records do give us notice, that there was once a time, that the great Council at Jerusalem consisted almost all of Sadducees, if not altogether. In reading of the Context at your leisure, you will see, that in that great Council now as Paul stands before it, there were not a few Sadducees, as well as there were divers of the other Sect.
And what toleration there was of a dissenting Party in that Church is worth the considering of those, that have to dispute about that Case.
Another Gloss, that I should make upon both these opinions, should be this question, Was it possible that a Sadducee and a Pharisee should be saved? Some will maintain, that a man may be saved in any Religion, in any opinion, so that he live honestly toward men, and devoutly towards God. Whereas a man may take up an opinion and belief, which may put such a bar against his salvation, as to make it impossible for him to be saved, let him live never so honestly. For it is not bare civil honesty, nor blind devotion will bring to Heaven.
Let a Sudducee live never so honestly, never so devoutly, was it not utterly impossible for him to be saved, while he held the opinions, that he did, which were directly against Salvation? And a Pharisee, while he made it the great Article of his Faith, that he could be justified and saved by his own works, put a bar against all possibility of his justification and salvation.
Men think it a small thing to be meddling with this or that new strange opinion, or (should I not say?) they think it a great thing, a brave matter to invent and vent some new opinion or other: when that very thing and opinion may be the very lock and key, and bar to keep them out of Heaven. Instance and example of such opinions might be given in men of several professions and religions in too great plenty. But we will look more particularly on this before us. The Sadducees say there is no resurrection, neither Angel nor Spirit.
The Sadducees here are marked for their Heretical opinions about some main Articles of Faith; and it gives us occasion,
- I. To observe, that they denied such Articles.
- II. To consider the Articles they denied.
As to the First, we may first remember that saying of the Apostle 1 Cor. XI. 19. For there must be heresies among you, that they that are approved may be made manifest among you. That is a sad accent, there must be heresies. And whence comes that must be, or that necessity? Hath God any hand in it, that it must be, because he will have it? Or is there any such necessity, that it must be, because the Church hath need of Heresies? There must be weeds in the garden. Is it, because the garden hath need of weeds? It hath need of weeding, rather than of weeds. But the must be proceedeth from the corruption of men of evil minds, that will raise up heresies. And it cannot be otherwise, while their minds are and will be so evil. That we may take some view of this unhappy necessity, proceeding from such an unhappy cause, let us gradually observe these things.
I. That God gives forth his word and truth to men authoritatively, that men should believe them at their peril. He sends forth his word not to go a begging for belief of it and obedience to it: but let men disbelive and disobey it at their peril, Ezek. I. Whether they will hear, or whether they will forbear, yet shall they know that there hath been a Prophet among them. And let them answer it according as they have received him.
II. Now the causes of men's not believing the World, and not obeying the truth, are in themselves, and not at all in God. He that gave his word to be believed and obeyed, would not be the cause that it should not be believed nor obeyed. It is the wickedness of men's own hearts that causeth it: and it is the voluntary doing of their hearts not to obey it. It is said Joh. XII. They could not believe; but the first cause was because they would not believe. And so by the continual practice of not willing to believe, they came to the fatal distemper, that they could not believe. The Prophet Esa. Chap. LIII. crieth out, Who hath believed our report? Why, nobody. And what is the reason? Was not the word worth believing? Or could they say, they could not believe it? The truth was, they had no mind to it. They had a mind against it. They in Jeremy, Chap. XLII. deal plainly and speak out, We will not hear the word of the Lord, which thou hast spoken to us. And what was their reason? They had no mind to it, because it was not to their mind. Now had they been disputed with, and questioned, Do you not think that God is wiser than you? Are not his Councils better than your Councils, and the words of his mouth more to be valued, than the suggestions of your hearts? What answer do they make? Be it what it will, we will have our own minds.
This is the cause of the must be, because men will have it so; and no persuasion to the contrary can prevail with them. We have the mind of Christ is the Apostles rejoicing: but we will have our own minds, is the worlds language and practice. And upon this mad willfulness it is, that there must be Heresies.
III. Now it is too tedious to inquire into all the immediate causes and originals of Heresies, they are so many. The Father of them was an Amorite, and the Mother an Hittite, the whole breed a Canaanite, a cursed generation: a monstrous generation, bred very oft of clean contraries, bred ever of what is contrary to Right and Good. Sometimes Heresy is bred of ignorance; sometimes of too much knowledge; sometimes of too much carlesness about the word of God; sometimes of too much curiosity; sometimes of leaning too much to sense; and sometimes too much to carnal reason: most commonly of pride, of men's seeking themselves, of crossness, of boldness about divine things; and ever of men's willfulness to have their own minds.
Might I not instance and give example in all these things? And hath not the Church had too sad experience of these things in all generations? Weeds ever creeping up in that garden out of one piece of cursed ground or other, and is never free of them. There must be Heresies, saith the Apostle: there have been Heresies, saith Experience; and there will be Heresies, saith the corrupt nature and heart of man, that will be seeking itself, and hath no mind of obeying the truth. Weighty is that saying of the Apostle, 2 Thes. II. 10, 11. Because they received not the love of the truth, that they might be saved. For this cause God sends them strong delusion that they should believe a lie.
It is more proper to say (and it is more commonly done) that men rather fall into Heresy, than that Heresy falls upon them. That is, that they rather choose it themselves, than that they are any way enforced to it. Heresy is a Greek word put into an English dress. And the word in Greek, as Grammarians will tell you, signifies a Wish, a choice. Heresy is a thing that a man takes up of his own wish and choice. And I think it might be a disputable point, Whether a Heretic ever took up and maintained his opinions purely out of conscience.
The great Heresy abroad in one party, is Popery. And can I, or you believe, that the ring-leaders of that Religion, that lead the poor, silly people blindfold, do maintain that Religion purely out of the principles of a good conscience: when we see they make no conscience of Massacres, Powder-Plots, killing Kings, and disquieting Kingdoms?
The great Heresy abroad in another party is Socinianism. And can I think or believe, that the ring-leaders in that doctrine do maintain that doctrine purely out of the principles of conscience: when even the whole System and Body of that Divinity doth clearly speak itself to be a crossing even all the Articles of Religion, of what hath been received for sound and orthodox in the Church in all ages?
And I must be excused, if I take Quakerism to be a direful Heresy, and that it is hard to find out that the ring-leaders in it do maintain it purely out of the principles of conscience; while they are so bitter, high, cross and censorious. You remember the saying of the Apostle, The Wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, Jam. III. 17. If their wisdom or profession carry those marks; and if their Doctrine carry even any badge of Truth, we do not yet understand it or them.
And as for the Heresy that the Text speaks of, the Sadducees denying those great Articles of Religion, The Resurrection, Angels, and Spirits. Can we think they maintained their opinions merely out of the princi • ples of conscience; and not rather out of Faction, Sectarism, or some other by respect and regard? Our Savior chargeth them with Ignorance in the Scripture, and in judging concerning God. Do ye not err, saith he, not knowing the Scriptures, nor the Power of God? And it is not very suspicious, that there was willfulness in the matter too, that they were resolved to stick to their opinion for some by-ends, that they had, of their own.
Let us a little consider of the Persons, and then of their Opinions.
I. Of the Persons. We read not of Sadducees, but under the second Temple, or after the return out of Captivity: but when and how they rose then, is something questionable.
Some think there were Sadducees in the time of Ezra, and the Prophets that lived after the Captivity, Haggai, Zechariah and Malachi. And they think that those words, Mal. III. 13. Your words are stout against me, do refer to the Sadducees. And there are of the Jewish Writers that say, that in the time of Ezra, there were Sadducees, that denied the World to come. And therefore to affront that Heresy, they of the great Council ordained, that in the end of some prayers, instead of saying Amen, they should say forever and ever. As instead of Blessed be the Lord Amen, they should say. Blessed be the Lord 〈 in non-Latin alphabet 〉 For ever and ever, or as the words do properly signify To worlds of worlds, or to ages of ages.
Others ascribe the original of Sadducees to a later date: and that one Sadoc was the first author of the Heresy, divers years after these holy Prophets were dead and gone. Which opinion is most embraced both by Jews and Christians.
II. Well, be it the one way or the other; the first singularity of this sect was, that they would receive no point of Faith, but what they could see plainly grounded in the Books of Moses. For the other Books of the Old Testament they admitted not of, to be of such authority, as were the Books of Moses. And because they could not find the Resurrection, and the World to come spoke of in plain terms in all Moses, therefore they would not take those Articles into their Creed.
They would be their own choosers, and what they will have to be Scripture must be Scripture; and what they would not have must not be: The great cause of Heresy, which we mentioned before, men's willfulness to have their own minds. It is a blessed thing to be led by Scripture; for that will lead to Truth and to Heaven. But on the contrary, a cursed thing to lead the Scripture whether a man would have it: For that will certainly end in error and miscarriage.
It is but too common a thing, for men to take up an opinion, or doctrine of their own heads or minds, and as please themselves: and then to lead and strain the Scripture to speak to their opinion, and to maintain it: to make the divine Oracles of God to truckle to their fancies. Like that that Solomon accounts so absurd, and preposterous; to set Servants on horseback, and Princes to lacquy by their horse side, and to trudge afoot. These Sadducees had learned from their Master Sadoc, that there was no Resurrection, nor world to come. And to maintain that opinion they will make so bold with Scripture, that that which speaks not plainly of those things, shall be Scripture, but that that does, shall not be at all.
How the Church of Rome dealeth in this kind is very well known. That Church hath taken up cursed and abominable Opinions and Doctrines: and she cries down the Scriptures, and would not have them meddled with. And you know who among us talk so much of the light within them as all-sufficient for their guidance, and salvation: and how they undervalue the Scriptures by that very opinion. But yet will own and wrest, and strain the Scriptures, where they think it may serve their opinion. Men will have their own minds; and would have everything to serve their humor, and to maintain their conceits.
The Arian and Socinian will have Christ to be a Creature, and not God; the Holy Ghost a Creature, and not God. What do they gain by this toward Heaven? Do they not set themselves further off, when they make him that should redeem them, but a Creature like themselves; and him that should sanctify them, to be but a Creature like themselves? But they must have their own minds. These Sadducees what gained they by their opinion against the Resurrection and world to come? What either profit, or credit, or comfort could their opinion carry with it; that men should die like dogs, or other beasts, and there is an endof them? But they must have their own minds.
And it is like they were well content, there should be no Resurrection nor World to come. For this opinion might very well serve a voluptuous life. For a man to live as he pleased in all voluptuousness, and pleasure, and to hear no more of it: never to be judged, or called to account for what he had done. This is a brave opinion to maintain lust and looseness, and all manner of villainy. They in Isaiah. XXII. cry, Let us eat and drink for tomorrow we die. One would think they should have been in another tune, when they thought death was so near; and left their jovializing today, when they think they must die tomorrow. But dying was all the business they looked on, and looked no further. That was bitter to think of, when they must perish with all their delights and pleasures and braveries, but beyond death they little thought of anything. And so Historians report of the Egyptians, that when they were feasting, and in the height of their frolic and joviality, a man brought in a dead man's skull, and shown to everyone of them, with these words added, Eat and drink, and make merry, for you know not how soon you may be like to this. One would think, that the sight of such a spectacle should have called them to repentance, and mourning and weeping and girding with sackcloth. But they aimed it a clean contrary way: viz. that since they were sure they should die, they should take as much pleasure as they could, while they lived; and lose no time from their voluptuousness, because they knew not how long or short their time might be, and how soon they might be cut off from those delights.
It is more than probable, that the Sadducees maintained their opinion to the like purpose; and were very well content to forgo the world to come, that they might the freer and with less disquieture enjoy this. The Pharisee fasted, and was of a strict and severe life and conversation; but the Sadducee thought it more delightsome to live more at large, and not to deprive himself of those contents and pleasures that he might have here. And it is more than probable, that he so maintained his opinion upon that account: at least his opinion did suite most properly with such a course.
The Sadducees denying of the Resurrection may justly mind us to make it our Hope, and Awe, unless we also should be Sadducees. Let me use the strain of Paul to Agrippa, Men and Brethren, do you believe a Resurrection? I know you believe it. May I add and say, I know you remember it? This I dare say, that if you do not, I know you have no cause not to remmember it. A thing of the greatest concernment, that ever will befall you: a thing as sure to come to you, as you are sure you have come hitherto: a thing that you can as little avoid, as you can avoid death, and a thing that must determine of your eternal state. And do you not remember it? I am sure we have all cause to remember it.
The Prayer of Moses for the people is very reasonable, pathetical and affectionate, Deut. XXXII. 29. O that they were wise, that they understood this, that they would consider their later end. Do you not consider this out of these words, That they that are not wise do not consider this; and out of the thing itself we are speaking of, that the Resurrection is our later end beyond our later end? Death is our later end, but the Resurrection is a later end beyond it. And if the continual remembrance of death be needful (as who will deny it?) the continual remembrance of the Resurrection is as needful. I had almost said, is more needful; according to the rate that most men think of death. Oh! how bitter is the remembrance of death to them that are at ease, and in earthly prosperity. But upon what account? Because they must part with all their delights here, and must be no more, as they have been, jocund and jovial and florid. The Roman Emperor of old spoke not only his own sense, but the sense of others, when dying he cried out, Ah! poor soul, wither must thou go now? Thou must never jest more, nor enjoy thy pleasures more, as thou hast done. So they thought of death, but as an end and determining of their bravery here. But, the Resurrection must determine of their state forever hereafter. And if Solomon's whips be whips, Rehoboams whips are scorpions. If death be so sharp to them, to part them from their present delights, what will the Resurrection be, that will state them in a state undelightsome forever?
Oh! how many sins might we have avoided in the course of our lives, if we had had the serious remembrance and apprehension of the Resurrection? And how many might we yet avoid? In the midst of all our security and mirth and music to have this as Belshhazzars hand writing upon the Wall in our eye, But will this hold in the day of Resurrection? Will this follow me in another world? In the midst of our Pride and Bravery to think, shall I be so dressed at the Resurrection at the last day? And will this Gallantry stand me in any stead in that day? I cannot but fancy how a Sadducee, that denies the Resurrection, or any that are mindless of it, will be surprised at that day. He thought none should ever rise from the dead at all, and he himself will be raised whether he will or no. Oh! let me lie still in the dust, will his heart cry; Let the earth cover me, and the Mountains and rocks lie upon me. No, will the alarm of the great Trump sound, Arise thou wretch, and come to judgment. And thou must come, and no avoiding, Eccles. X. 9 Know that for all these things God will bring thee to Judgment. He will do it, and thou canst not hinder him.
And so much concerning the first Article, that a Sadducee put out of his Creed; He would not own, that there will be any Resurrection. It follows, Neither Angel nor Spirit. Now why he should deny this, is a great deal harder to find out, than to find out why he denied the Resurrection. For that he denied because he could not find mention of it in plain terms in all Moses. But he finds mention of Angels and Spirits in terms plain enough there.
There is indeed no mention in Moses of the creation of Angels in the History of the Creation. And that might haply give the Sadducee occasion to think there were no such creatures made. But then what will he say, when he meets with the mention of Angels so frequently after? Gen. XXXII. 1. Jacob went on his way, and the Angels of God met him. And Jacob called the name of that place Mahanaim; that is, two Armies: viz. The army of the Angels that met him, and the other army or great train of his own Family. An Army of Angels then, and not one now? Thousands of Angels at Sinai, Deut. XXXIII. 2. and not one extant now? What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses? Were they dead, and not in being, or were they confined to Heaven, and no more to converse with men? It is not easy to unriddle an Heretics fancy, a Sadducees mistery. And it is very excusable ignorance, to be ignorant of the depths of Satan, of the depths of a Sadducean Heretic.
There is not indeed mention of Spirits in Moses in such plain terms, but only of the Spirit of God, and the Spirit of Men. But though there were no more, yet one would have thought that enough to have stopped his mouth, that he should not say; There was no Spirit: when it is said in the very second verse in all Moses, The Spirit of God moved upon the face of the Waters. And Numb. XXVII. 16. Let the Lord, the God of the Spirits of all flesh set a man over the congregation.
The First that offers itself to our consideration in this case, is, The distinction that is here made twixt Angels and Spirits; Neither Angel nor Spirit. And in the next verse, The Pharisees cry out, We find no evil in this man, but if a Spirit or Angel have spoken to him, let us not fight against God. Where the question is, What is meant by a Spirit thus distinguished from Angels, when the Angels themselves are called Spirits? A further distinction of the Jews may help to clear this. They in their writings thus distinguish, Angels and Spirits and Devils. And among other sayings that hold out this distinction, they have this, All things are subservient to the will and command of the Holy Blessed God, Angels and Spirits, and Devils. Where what is meant by Angels and Devils is easy to understand; but what is meant by Spirit, when so distinguished from both? viz. walking Ghosts of the dead, as they supposed, or Spectra appearing in the shape of this or that Person, that was dead. So the appearing of a representation of Samuel raised by the Witch of Endor, they would account a Spirit. And that remarkable passage, Luke XXIV. 36, 37. As they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed they had seen a Spirit. That is, They did not think that it was Jesus in his own person, that stood in the midst of them, but some apparition only in his shape.
Now the Pharisees thought there were such Ghosts and Apparitions. And so did the Heathen also conceive. And Tully a Heathen from that very thing doth plead the Immortality of the Soul. For, saith he, since men that are dead, appear to the living, it is a sign that they also live, though they be dead: and that they are not quite extinguished.
That there have been, and may be such Apparitions, there is no question, and Histories give us some instances in this kind. As one among many, that famous story of the Ghost of Julius Caesar after his being murdered in the Senate, appearing to Brutus; who had had a chief hand in the murder, and telling him, Vide • is me apud Philippos, Thou shalt see me again at Philippi. And so he did.
And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions, Deut. XVIII. 10, 11. There shall not be found among you an Inchanter, or a Witch, or a Charmer, or a consulter with familiar Spirits, or a Wizzard, or a Necromancer. Now what is a Necromancer? The very Greek word speaks it, that it is one that consults or asks Council of the Dead; as the Witch of Endor would do of Samuel. And there is a hint of such a thing, Isaiah. VIII. 19. should not a people seek unto their God? should they seek for the living to the dead?
Now though the Pharisees with the Law condemned this wickedness, and witchcraft of consulting the dead: yet if any such Apparition offered itself voluntary without such calling forth by Sorcery, they accounted it to be harkened to. Therefore they say, If a Spirit or an Angel have spoken to him, let us not fight against God. But the Sadducees denied there was any such thing as Spirit or Angel.
Where a Second question ariseth Whether they thought, there were no such Incorporeal substances, as Angels or Spirits: Or whether their meaning was, that the appearing of Angels and Spirits was now ceased, and to be no more.
There is an expression something like this later. Joh. VII. 39. The Holy Ghost was not yet, because Jesus was not yet glorified. The Holy Ghost was not yet, for so the original Greek hath it exactly. And was there ever a time when the Holy Ghost was not in being? Our English hath well resolved it in adding one word, The Holy Ghost was not yet given. He was in being from all Eternity, but he was not given and bestowed upon men, as he was to be, when Jesus should be glorified. And so in that answer of certain Ephesians to Paul, Act. 19. 2. We have not so much as heard, whether there be any Holy Ghost. Yes, they had heard that a thousand times over, that there was an Holy Ghost. But their meaning is, we have not heard, whether he be restored again to Israel, since his departing away after the death of Zechariah and Malachi and those last Prophets. So if the Sadducees did acknowledge such things in being, as Angels and Spirits; yet they might deny, that such things were in acting then. No appearing of Angels and Spirits then, for that was clean vanished.
It was most true, that after the death of those last Prophets, the Spirit of Prophesy and Revelation departed from Israel, till the coming in of the Gospel. For a matter of four hundred years, no Vision, no Prophesy, no appearing of Angels, no Oracle by Urim and Thummim, no extraordinary gifts of the Holy Ghost. Samsons locks and strength shaved off and gone. And those great privileges, that that people had been blessed and honored withal, clean departed and gone away. And hence it was that the Samaritans durst compare with the Jews for the better Religion, and mount Gerizim at Shechem compares with Jerusalem, as the truer and purer place of worship. For the honor and ornaments of Jerusalem were gone, her Prophets and the Spirit of Prophesy.
It is observable what is said in the last clause of the Text, The Pharisees confess both, Why? He had spoken of three things that the Sadducees denied▪ The Resurrection, Angel, Spirit. And therefore it seems more proper to have said, The Pharisees confess all when he speaks of three, than to say they confess both, when he speaks of three. But he makes these two later but as one; and so distinguishes the things into two parts: the Resurrection was one thing the Sadducees denied, and Angels and Spirits was another one thing. And so by the addition of the word Spirit he intimates, that the Sadducee denied all Angelical and Spiritual Substance. And so Expositors observe upon this: That he thought that even God himself is not a Spiritual, but a Corporeal or bodily substance: That the Good or Evil Angels that are mentioned, mean nothing but good and evil motions of men's minds. And that the Soul of man is not a Spirit, but a Crasis, or mixture of some certain humors, and temperaments. And that by the Spirit of God, is meant only his Mind; and by the Spirit of man his breath.
Strange and mad Divinity and Philosophy! And a strangeworld that this man conceives! A world that hath neither Angel in it, nor Devil: and only a Corporeal God in it. Souls that are bodily in the midst of the body, and that must die as well as the body, when the body dies. And a world that must comprehend all that ever must be. And that there is to be no world to come, nor any other world but this.
Men of gross and thick and muddy minds! that either could not believe but what they saw; or could not but believe, that what they saw not was like to what they saw. That could not believe that there were Angels or Spirits, because they saw them not: and could not but believe, that God and Souls were like to bodily thing that they saw.
Their sad and fatal case and blindness may justly give us warning and advise what clear minds we ought to get to judge of divine things, and rightly to apprehend of things, that are above sense or seeing. The greatest things of our concernment are out of sight, viz. God, our Souls, Guilt, Grace, Hell, Heaven and Eternity, to omit to speak of Angels and Devils. We are not to look to the things that are seen, but to the things that are not seen, as the Apostle gives us intimation, 2 Cor. IV. ult. and in divers other places.
Now what are we to do in this case? Not believe them because we do not see them? This is Thomas his faith or infidelity rather not to believe that Christ is risen, unless we see in his hands the print of the nails. Or shall we cavil with God, for that he hath not made these things visible, and not laid them conspicuous to our eyes, as he hath done bodily things? God would be loved, served, feared. Why doth he not show himself visibly to us, that we might see him, and so love and serve and fear him? He would have us to avoid sin, and guilt: if he had made these things visible, as a dangerous pit or gulf or precipice is visible, we should then avoid them. But now we must avoid a thing we see not. We are bidden to resist the Devil. Why, we cannot see him, and we would not see him. And we are bidden to take care of our Souls. They are things invisible and we cannot see, what they are, and how they are.
Yes; God hath given us an eye to see those things; an invisible eye to see things invisible. So it is said of Moses, that he saw him that was invisible. For the discerning of anything, there are three things requisite, an Eye to see, and Light to see by, and a just or competent distance, that the thing to be seen be not too far; for then it is not to be seen. God hath provided for us all these things, for our seeing and knowing the things, which it concerns us to know, though they be invisible; if we be not wanting to ourselves.
How much is comprehended in those words of God, which he uses, when he is about to create man? Let us make man after our own image. And God made man after his own image. Now you must refer this Image or Similitude more especially to the Soul: for the Body can little be said to be the Image of God, who is not a Body. But in how many things doth the Soul resemble him?
- God is Invisible And so is the Soul.
- God is Spirit And so is the Soul.
- God is Immortal.And so is the Soul.
But more especially doth the Soul resemble God in the faculty and constitution of the mind: God being a pure Intellect or Mind, and all-knowing: and the mind of man representing him in its great capacity of knowledge and understanding. That the Soul represents God in being Invisible, Spiritual, Immortal, as He is, we may call it a passive representation of God, pictured upon the constitution of the Soul. But the Souls representing God in knowing, understanding, discerning of things, we may very properly call an active representation of him: laying forth in action, as he also acteth. The Serpent in tempting Eve, concludes that the proper and most complete resemblance of God is in Knowledge. Ye shall be as God's knowing good and evil. And he guessed not amiss, as relating to that representation of God, that is in the Essence of the Soul. For observe that of the Apostle, Col. III. 10. And have put on the new man, which is renewed in knowledge after the image of him that created him.
And the only specimen, or evidence and declaration that Adam gave of the perfection of his nature, while he stood in innocence, was the demonstration of his wisdom or knowledge, in that he could and did name all creatures according to their nature. God brought all creatures to him, to see what he would name them: and he had the knowledge upon the very first sight of them to understand their nature; and he named them according to their nature. Knowledge and Understanding was natural and essential to Adam, as he was a man▪ a reasonable creature. Therefore by his fall he did not lose that Faculty, though he abated of the measure of it. For it was essential to his Soul to be an understanding Soul, and it could not be a Soul without it.
Let us compare the Angels that fell and Adam falling, together. They were both created holy and righteous alike. For I make no question, but Adam was created every whit as holy as those Angels were created. And they were both created of great knowledge and understanding but not both alike; for I make no question, but the Angels were endued with the more knowledge. But how was it with them when they fell?
First, they both did quite lose their holiness and righteousness. For that was not essential to their being but additional to their perfection. And their perfection they lost by their Fall; their Essence and being they could not lose. Now though they both alike lost, and quite lost their Holiness and Righteousness: yet their loss of it was not alike. For the fallen Angels lost also the capacity, the possibility of ever being holy and righteous again: fallen man did not so.
Secondly, As to their Knowledge and Understanding, they neither of them utterly lost that; nor what they retained of that did they retain alike. For fallen man lost the greatest and main part of that knowledge, wherein he was created; but the fallen Angels lost not so much. Whatsoever they lost of the knowledge of Spiritual things, they lost little of the knowledge of Natural. But fallen man lost the knowledge of both. But he lost not the capacity of recovery of the better part, viz. the knowledge of Spiritual things again.
Those Hebrew words of Moses, Gen. I. 14, 〈 in non-Latin alphabet 〉 which our English hath rendered Let there be lights in the Firmament of Heaven; some would have rendered, Let there be Light-fats, or Light-Vessels; viz. to receive and hold that light, that had shone the three first days of the Creation before Sun and Moon were made. As if the Sun and Moon were not light bodies of themselves, but only bodies fitted to hold that light that shone before. Our minds now under our Fall, God knows, are opacous and dark things; and we can know nothing as we ought to know. But yet our minds are Vessels capable to receive and hold that knowledge and understanding that we have lost. And it is not impossible for us to receive and recover that knowledge, the loss of which hath undone us. As the Schools distinguish between Potentia and Actus, so are we here between Capacity and Activity. Our natural minds as of themselves are far from knowing spiritual things, as we ought to know them: but there is a possibility, a capability in our minds to know them. Any one mind is able to receive and hold all the knowledge that is in the world, if God put it there.
The mind is capable to know things distant, things out of sight, things invisible, all things that are needful to be known, and to know them as they ought to be known. And if a Sadducee will not believe what he cannot see, it is not through any uncapability in his mind, wanting in the constitution of his Soul; but it is through his own perverting of his mind, that he will not labor his mind to discern what he might do.
It is an old question in the Schools, An animae sint aequales, Whether all Souls are alike? Is the Soul of him that sits upon the throne, and of the servant behind the mill alike? Are the Souls of the learned Doctors in the chair, and of him could never read a letter alike?. All Souls are mine, saith God, Ezek. XVIII. And all Souls are his alike under divers notions. But are all alike in themselves? Yes, as to the essential constitution of the Soul they are alike. The beggars Soul Intellectual, Spiritual, Immortal, as well as the Soul of the Prince or Potentate. The Soul of the most unlearned endued with Will, with a Conscience; I, and with capacity of knowing, as well as the profoundest Scholar: viz. Of knowing those things, that are needful for him to know. If there be concurrence of those circumstances that may bring that capacity into act.
You know who they are, that cry up so much the light within them. Which when they have the made best of they can, they can make no more of it, than The light of nature, which is but a dim light to lead to Heaven. May we not distinguish between the light of Morality, and the light of Divinity? The light of nature is the light of Morality. And even a natural, unregenerate person hath the light of Morality within him; that teacheth him, Thou shalt not steal, thou shalt not kill, nor commit adultery, nor be a false witness, and Thou shalt do to another, as thou wouldest be done to thyself. Though too commonly such persons put the light under a bed, or under a bushel. But can this light teach him the great mysteries of salvation, Grace, Faith, Justification, Eternity, Hell and Heaven? Another kind of light is required for this, than the dim candle of the light of nature. David made the Word of God the light to his feet, and the lantern to his paths; and the light within him did not serve his turn.
And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness, was because they would not use the Scripture for their guid to lead them better. The Sadducees refused the other parts of Scripture, besides Moses, which would have instructed them better about the Resurrection and the World to come. And the Pharisees abused both Moses and the other parts of Scripture by their Glosses and Traditions. Whereby they made them speak their own mind, and not the mind of God. And it is no wonder, if they both walked blindly in the dark, when they refused the light, that should have guided them.
It is true that there is a capability in the minds of all men to know what they ought to know for their salvation: but that that capacity should come into act and reality, is required more than the more composure of our natural minds. For the Apostle tells us, That the natural man receiveth not the things of God; nor can he discern them, because they are spiritually to be discerned. The Lamps in the Tabernacle and Temple were to burn continually; but the Priest was to dress them morning and evening, else they would not burn, as they should do. The mind or Spirit of man within him, as Solomon tells us, is the Lord's candle. But every man is to be a Priest to himself in this regard, to dress and snuff and take care of this candle, that it may burn bright. For you read of a corrupt mind, of a fleshly mind, of a vain mind: and such a candle is like to burn but coursly, if there be not constant care to mend it.
The word Mind, or the thing, the Mind of man, doth signify and import two things, viz. The Understanding, and the Bent or Inclination of the Soul: The Mind and the Spirit of the mind, as the Apostle expresses it, Be renewed in the Spirit of your Mind, Eph. IV. 23. The mind knows and understands such and such things, but the Spirit of the mind may sway clean contrary to what it understands. And it is too commonly the cause of men's erring about things of Religion, that the bent of their mind is averse to embrace and receive that that their mind doth or might know.
In a natural and unregenerate Soul, the Will generally sways both Understanding and Conscience. But in a good Soul, Understanding and Conscience sways the Will; it is moved by those wheels, but it moves not them. You remember that saying of the Apostle, they would not receive the love of the truth, therefore &c.
And this is a very common cause of ignorance and error, because men will not know and embrace the truth. My people love to have it so, as God complains in the Prophet. There is no ignorance like the ignorance that is willful; and none so blind as he that will not see, but will put out his own eyes. These Sadducees might have seen better, might have known better, but they would not know, nor see. The Pharisees might have taught them better in those points about which they erred, but they scorned to be taught by them. The Word of God would have taught them better, if they would have embraced it. But they were prejudiced against it, and forestalled by their own opinion. They had drunk in their error about No resurrection and no Angel nor Spirit, from their Teachers and from their Youth; and to that they will stick and hear nothing against it. As he of old, Though I see reason in that thou teachest; when one taught the Gospel, yet I have been taught and trained up otherways, and there I must and will hold.
And this is all the reason that the most in the Romish Religion can give of their Religion: It is the old Religion, the Religion in which their Fathers, Grandfathers, and Ancestors were born, bred, lived and died; and by no means must they forsake their Fathers Religion. As he in the story, that professed that he would go to Hell, whether he was told his Ancestors were gone, because they were Heathen, rather than to go to Heaven alone.
In enumerating the immediate causes of heresy and error, this comes not in the last rank of them, that men are and will be wedded to their own opinion, and will not be moved from the fancy, that they have inclined to and taken up. And those words of the Apostle may hint another cause and reason of it, 2 Pet. III. 5. For this they are willingly ignorant of. And that willing and willful ignorance is most commonly the parent of such a paradox and strange brood.
The only Inference I shall make from the whole discourse is, that we labor to know the truth and to keep it. Christians, it is not a small promise that our Savior maketh, Joh. VIII. 32. Ye shall know the truth, and the truth shall make you free. There is a wheel within a wheel: one promise within another. First, the truth shall make you free. Secondly, Ye shall know the truth; without which the other promise would little avail them. The freedom he speaks of is freedom from sin, as he shows in his discourse following; and the way, the only way to come to attain this freedom is by the knowledge of the truth. So great a thing is it to know the truth, to embrace the truth, and to keep in it. And it is not so slight, and small a thing, as men commonly make of it to take up new opinions either impertinent to the truth, or contrary to it. By our standing to the truth or falling from it, we must stand or fall. And as we have stood to it, or fallen from it, we must be judged at the last day.
But in the different and various opinions that are abroad in the world, how shall I do to pitch upon the right? I am unlearned, and cannot sist differing opinions with reason and argument, as learned men can, and therefore how should I do to choose the right and keep in it? An objection that a stander by at Jerusalem, that was neither Pharisee nor Sadducee might have made about the points in controversy between these two Sects. The Pharisee says, There is a Resurrection of the dead, there are Angels and Spirits. And the Sadducee denies both. How should I that am unlearned know whether side to take, and whether opinion to cleave to?
The first answer I should make, not to wade into any Scholastic dispute upon this matter, should be, Pray earnestly to God for his direction: to the God of truth, that he would direct you into the way of truth. At the Tabernacle and Temple, when the Lamps were dressed, and mended, Incense also was offered at the same time. Prayer is to go along with the dressing of the candle of our minds. It was David's constant prayer for himself, that God would enlighten his understanding: and it was the Apostles prayer for Timothy, The Lord give thee understanding in all things. It was the Profession once of a very good man, and a very learned, I ever obtained more knowledge of divine things by prayer, than by all my study. He took the right way to attain knowledge, following the rule prescribed by the Holy Apostle, If any man want wisdom let him ask it of God, Jam. I. 5. And he had Solomon's copy before him, Lord give me wisdom. And it is not the least cause of the ignorance that is in the world, that men do no more pray for understanding. How needful is such prayer every Lord's day morning, but how few do conscientiously make it?
We think we are wise enough, and know enough, and that a little ado will help us to stock enough of understanding. So did the great wise ones among the Jews. They were called the Wise men, and they thought they were Wise men; And, This people that knoweth n • t the Law are cursed: but they knew it. And, The people are blind; but, Are we blind also? And yet those Wise men knew not the things of their Peace, nor the day of their Visitation.
Secondly, A means and an only means to know truth, to avoid error, and to judge clearly of the things we ought to know, is to get and keep our minds clear from lusts. If thine eye be single thy whole body shall be full of light. And 2 Pet. III. 1. Stir up your pure minds. Such minds are likely to receive the truth in love. As the pure in heart shall see God. So they shall see the things of God. Lusts, like coloured glass, make men misjudge. Heresy seldom proceeds from bare ignorance, but from one lust or other.
A SERMON PREACHED upon
JOHN XI. 51.
A ND is Caiaphas among the Prophets? And is his counsel among the Prophesies? He the wickedest man then upon Earth, excepting Judas Iscariot: and His the wickedest counsel that ever was given, since the Serpent counseled Eve to destroy mankind. Had not the Spirit of Prophesy, by the pen of this our Evangelist, made this Interpretation of it, who could ever have thought it of such a construction?
If it may be wished, I would the same Spirit had glossed upon the words of the whole Sanhedrin in verse. 47, 48. What do we? For this man doth many miracles. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and Nation. If they grant he did so many miracles, why were they afraid that men should believe on him? Why did they not believe on him themselves? And afraid the Romans should destroy their City and Nation, if he were believed in? Whereas their destruction was, because they did not believe in him. Truly, Caiaphas said but truly of them, though he aimed it at another sense, Ye know nothing, neither do ye consider. (No, nor thou, O Caiaphas neither.) For had they known, they would not have crucified the Lord of life; had they considered, they had not brought that guilt upon themselves and the City, that they did.
But in what sense he makes them so senseless, is somewhat obscure; Ye know not, neither consider, that it is expedient for us, that one man should die for the people, and that the whole Nation perish not. That they knew as well as himself, that any States-man, any reasonable man might know well enough, that it was better to put to death a ring-leader of mischief, as they took Christ to be, than that a whole Nation perish. That old Maxim in Politicks and reason, Pereat unus, potius quam unitas, would easily be observed by less States-men, than they. And the one that they would have to die, they all agreed in: but herein Caiaphas resolution seems to have out-vied theirs: namely, that whereas they were afraid to take Christ off for fear of the multitude, he blusters through that doubt and scruple, and would have it resolved, that he must die and be taken away.
So that in those words of his, you may observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counseling the Sanhedrin not to fear or boggle at the business, but resolve on it, for it is expedient he should die. And as a Prophet, or one inspired, signifying, that it was necessary Christ should die for the preservation of that Nation; that it should not perish: namely, those that believed in him; and so for the preserving of all in other Nations, that should also believe: The former he spake and meant with all his heart, to stir up the Bench to destroy Christ, for all the danger of the multitude. But this later he spake indeed, but meant it not, neither understood what he spake: and therefore the Text tells us, This he spake not of himself, but being High Priest, &c.
There had not been a High Priest, a Prophet, among the Nation for above four hundred years before; and must Caiaphas now become a Prophet? Nay the Jews tell us, and they tell us truly, that there had not been any Prophet at all in the Nation of so long a time: and it is wonder God should now inspire, such a wretch as Caiaphas. They tell us, that upon the death of Haggai, Zechariah and Malachi, those last Prophets, the spirit of Prophesy left Israel, departed and was no more. In which they spoke just as Caiaphas does here, very truly and very maliciously: very maliciously, because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit: but withal very truly, as to the space between the death of those last Prophets, and the appearing of Christ and his Apostles. There was not a man endued with the spirit of Prophesy in all that space of time: nay, not a man that did pretend to the spirit of Prophesy in all that time.
It is observable, that about the coming of Christ many arose, pretending themselves to be Christ, or to be Prophets: but ye find not that any from the death of Malachi had done so before. And the reason was because the Prophet Daniel had so exactly pointed out the time of Christ's coming, that the Nation knew the time, and expected it: and when it came, such Deluders then start up with such pretences, because they knew there would be then a brave change of times. But till that came, they lay still, convinced that the Spirit was departed, and should not be restored, till Messias coming.
What I speak, there is clear proof for in the New Testament. That they knew when Messias should appear is plain by these words, Luke XIX. 11. He added and spake a parable, because he was nigh to Jerusalem, and because they thought the Kingdom of God should immediately appear. And by that concourse of all the Nation out of all Nations to Jerusalem, Act. II. 5. being instructed by Daniel in his ninth Chapter, of the complete time of Messias, sealing Vision and Prophesy, and bringing in everlasting righteousness: which he had pointed out to the very hour.
And that they were convinced of the departure of the Holy Ghost, not to be restored till the coming of Messias, appears plainly by the answer of those Jews at Ephesus, Act. XIX. 2. Paul said unto them, have ye received the Holy Ghost, since ye believed? And they said unto him, We have not so much as heard, whether there be any Holy Ghost. Not that they doubted at all of the being of the Holy Ghost: but that they had learned with the whole Nation, that the Holy Ghost was departed upon the death of those Prophets; and they had never yet heard that he was restored.
The Jews say again, that from that time, there was no Urim and Thummim with the High Priest under the second Temple. And there is confirmation for it in Nehem. VII. 65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim. And the reason of its ceasing was, because Prophesy was ceased. For the Oracle by Urim, as I once shown you, was given by the Priest being inspired and prophesying.
Now after all the long ceasing of Phrophesying in the Nation, and of Prophesying among the Priest-hood, for a Caiaphas to stand up a Prophesier, seems something strange; and what shall we say to it? The Rhemists will resolve you the scruple with a wet finger, if you will but believe them. Will you give me leave to give you their Gloss upon the place? Marvel not, say they, that Christ preserveth his truth in the Church, as well by the unworthy as the worthy Prelates thereof: the gift of the Holy Ghost following their order and office, as we see here in Caiaphas, and not their merits and person. And they conclude, How may we then be assured that Christ will not leave Peters seat, though the persons that • ecupy the same were as ill, as the blasphemous and malicious mouths of Heretics do affirm. The assertion false, and the inference ridiculous. The assertion, that Caiaphas prophesied by virtue of the order of his Priesthood, being most false. For none of that order had prophesied of four hundred years before. And the Inference ridiculous. And it shows they are hard set, when they must make Caiaphas a copy, after whom to write the Infallibility of their Papal chair. But they gazed so much upon the chair, when they wrote this Note, that they clean looked off the Book, and Text they had before them. For had they looked well upon that, that would have given them a more proper reason of his prophesying, and indeed the proper reason of it: namely, not so much, because he was High Priest, as because he was High Priest that year. This he spake not of himself, but being High Priest that year.
High Priest that year? Why? He had been High Priest several years before. So Luke tells us Chap. III. that he was High Priest, when Christ was baptized, three years and an half ago: and Josephus tells us as much and more, and of his being High Priest after this year also. And therefore why that circumstance added, He was High Priest that year? To speak the proper reason of his prophesying.
First, I might say, That was the year, nay even the hour, of the last gasp of the High Priesthood. It prophesied, and instantly breathed out its last.
There is much dispute upon those words of Paul, Act. XXIII. 5. which our English renders, I wist not Brethren, that he was the High Priest. If I should render it, I knew not that there is an High Priest; I am sure it hath warrant enough of the Original Greek; and warrant enough of the truth of the thing itself. Did not the High Priesthood die and cease, and was no more, when the great High Priest of Souls died, and by death made expiation for his people? If you will allow the other Priesthood, and the employment of it to live still after the death of Christ, and his sacrifice offered by the eternal Spirit, till the fall of Jerusalem, and dissolution of the Temple: yet can you find nothing, that the High Priest had then to do, that it should survive any longer, after Christ was sacrificed.
The other Priesthood had something to do, besides what was most plainly typical in it, and referred to the death of Christ; as sacrificing, and sprinkling of blood did. For they had to offer the first fruits of the people for their Thankfulness, to purify women after child-birth, to present the first born to the Lord, &c. But the distinctive work of the High Priest, in diversity from the other Priesthood, was on the day of Expiation to go within the Vail, into the most holy place with blood, and make an Atonement. Which when Christ had done through the Vail of his flesh, through his own blood, as the Apostle tells us, Heb. X. 20. what had the High Priesthood to do anymore?
To this peculiarly related that which occurred at the death of the great High Priest, Matth. XXVII. 15. The veil of the Temple was rent in twain from the top to the bottom. Which when you come narrowly to examine, you will find to be the veil, that hung between the holy, and most holy place. Which the Jews in their writings call by a Greek word, 〈 in non-Latin alphabet 〉 . This was the veil, that the High Priest turned aside, as we do hangings at a door to go into the room. And he went into the most holy place only once a year. But now it is rent in pieces: no such distinction or separation thenceforward to be had; and no such work of the High Priest to be done anymore.
So that if we take these words of Paul to the sense I mentioned, viz. I knew not, Brethren, that there is now any High Priest, or any High Priesthood at all; that Function is long ago laid in the dust: it was spoken like a Paul, boldly, and as one that very well understood, and could well distinguish twixt substance and shadow; and how long those Ordinances of that Economy were to last, and when to decay.
And if accordingly, we take that circumstance in the Text, He prophesied, as being High Priest that year, in the sense I mentioned, namely that last year of the being and life of the High Priesthood, it gives a story not much unlike that of the son of King Cr • sus. Who, when he had been dumb from the birth, and never spake word, at last seeing in a battle an enemy ready to run his Father through, he forced his Tongue so, as that he broke the string of silence, and cried out, O man, do not kill Croesus. So the High Priesthood having been dumb from Prophesying for above four hundred years together, and never spoken one Prophetick word; when now the King is ready to be slain, its Tongue is loosed in Caiaphas, and prophesieth of the Redemption of all the Israel of God, and presently expireth. But
Secondly, That year was the great year of pouring down the Spirit of Prophesy and Revelation, as in Act. II. the great year of sealing Vision and Prophesy, as in Dan. IX. And then it is the less wonder, if this dog get some crumbs, that fell from that plentiful table of the children; and some droppings from that abundant dew, that fell upon the Fleece of Gideon. Something like the case of Eldad and Medad, (but they were better men) Numb. XI. 26. that in that great pouring out of the Spirit there, had their share, though they were not in the company of those, that were assembled at the door of the Tabernacle of the Congregation.
And thus was the case with Caiaphas, as it was with Balaam, that wretch, inspired till then by the Devil, but then by God. Who went purposely to curse Israel, but God so overpowered and turned the stream, that he could not but bless them. So this wretch inspired with malice from the Devil to plot and compass the death of Christ, is now also inspired by the Spirit of Prophesy, to foretell his death, and to proclaim it Redemption to his people. A very strange passage, that while he was sinning against the Holy Ghost, he prophesied by the Holy Ghost; and that in those very words that he spake against Christ, to destroy him, he should prophesy of Christ's death and Redemption, to magnify it.
And this is that that I shall speak to.
I might observe obiter, how great diversity there is twixt the Spirit of Prophesy and Revelation, and the Spirit of grace and holiness. The same Spirit indeed is the Author of both; but there is so much diversity in the thing wrought, that a Balaam, a Caiaphas have the Spirit of Prophesy, who are as far from having the Spirit of Sanctification, as the East is from the West, Hell from Heaven. A mistake hath taken the Spirits of too many, to account this good Language and Divinity, I am a believer, converted, sanctified, therefore I have the Spirit of Revelation; and I can preach and expound Scripture by that Spirit: little considering the vast diversity of the gift of Prophesy, and of Grace, in its nature and end.
But that that I shall insist upon shall be, to consider something concerning the Spirits overpowering of Men, their Actions, Tongues, Hearts, or all. And though here was no overpowering the Heart of this wretch, but of his Tongue only: yet I shall speak more especially of overpowering of •• e Heart, as most material in this subject: and which understood, the Spirits overpowering of the Tongue and Action will be understood with little ado. I shall couch what I have to speak under these following Obrvations.
-
I. I may take up that Gen. VI. 3. And the Lord said, My Spirit shall not always strive with man. He saith not, with this, or that, or the other man in particular; but with man in general. Because the Spirit of God strives with every man in the World at some time, and in some degree or other, Act. VII. 51. Ye stif-necked, and uncircumcised in Heart and Ears, ye do always resist the Holy Ghost. The Spirit strove with those wretches, though this striving was to no purpose or effect, because of their resistance. And so in that exhortation, 1 Thes. V. 19. Quench not the Spirit, is intimated, that they that quench the Spirit, and let not his sparks grow to anything; yet that they have these sparks striving together, if they would let them alone.
Christian, I shall not be solicitous to prove this, because it needs not. And I must tell thee it is not so well and right with thee, as it should, if thou findst not the proof and experience of this truth in thine own Heart: if thou find not some knockings at that door, that calls and tells, It is time to awake out of sleep, and set to work some checkings of Conscience, when thou goest about knowingly to sin; and some reprovings of Conscience, when thou hast so sinned: some stirrings of Heart upon hearing the threatenings and curses of the Law of God in a powerful Ministry: some trouble of Soul upon sight of God's judgments upon thyself or others: in a word, if thou find not thy Conscience, as a voice behind thee, calling after thee. This is the way, walk in it. If thou find any such things, listen and improve them. It is the voice of my beloved, putting, as it were, his finger in at the hole of the door, to see whether thou wilt open. It is the Spirit of God striving with thy Heart. But if thou find not any such thing, take heed lest thou hast wearied the Spirit of God, that he will strive no more.
-
II. The Spirit is able to overpower any Heart, that he strives withal. I need not to prove this neither to any that understand, what the Spirit of God is: which I hope you all understand. A
Macedonian
or
Socinian,
that denies the Godhead of the Holy Ghost, yet I see not how he can deny this, if he do but confess the Holy Ghost to be the
Spirit of God.
Let me even challenge of you, that have been better taught, to attest this truth with me, and to look up towards Heaven with due consideration of the sacred Spirit, and to acknowledge in the words of
Job, Chap.
XLII. 2.
I know thou canst do all things, and that no thought can be holden from thee.
God in
Jer.
XXXII. 27. proclaims,
Behold, I am the Lord, the God of all flesh. Is there anything too hard for me?
If we should take the words as spoken particularly of the holy Spirit, are they not most true to every tittle? Is not the Holy Ghost
Jehovah?
Is he not the
Lord?
Is he not the
God of all flesh,
and all Men's Spirits? And then can
anything,
can any Heart,
be too hard for him?
But if any desire a particular proof of the thing we assert, viz. That the Holy Spirit is able to overpower any Heart whatsoever, that he strives withal: Let him either look at a profane wretch, that always resisted the strivings of the Spirit, now come under horror of Conscience. Or let him well ponder upon the state of the damned in Hell, who were such resisters, while they were here. And first, let him read that Esa. XXX. 33. The breath, or Spirit, of the Lord, like a stream of brimstone, doth kindle it. In that horrid torture of Conscience of theirs, where the worm ever gnaweth, and never dieth, do you not think their Hearts are overpowered? Are not now those brazen gates, and iron doors, that would bar out the overcomings of the Spirit, broke open, and broke all to pieces? Vicisti, Galilaee, as Julian once, so do not they everlastingly confess, that God is proved too hard for them? And how is this alto-shattering of their Hearts and Consciences come upon them? The breath, or Spirit, of the Lord, like a river of brimstone, is gushed in upon them, and overflows them with horror; and they cannot resist. It is the everlasting vengeance of the Spirit of God upon them thus to crush their Consciences with everlasting confusion and torture; because they did, they would resist his strivings, while they were here. No, no, resist, damned Souls, now resist, and keep the doors fast barred, that the power, the vengeance of the Spirit cannot break in. No, it will not be: the Spirit is all powerful; if he will, is able to overpower any Heart he strives with here: he will with vengeance do it to him, that resists hereafter.
- III. The first aim of the Spirit in his striving is to try men. It is apparent by Scripture, that God by the motions of his Spirit comes to try those men, who, he knows will not receive the motions of his Spirit. As in 2 Chron. XXXII. 31. In the business of the Ambassadors of the Princes of Babylon▪ God left him to try him, that he might know all that was in his Heart. God withdrew, or suspended the acting of the Spirit of grace to try him. So God doth on the other hand employ some actings of the Spirit, to try whether men will entertain them.
God tries men by his Word, whether they will obey him or no, Exod. XX. 20. God is come to prove you, and that his fear may be before your faces, that ye sin not; saith Moses to the people of Israel concerning God's giving them his Law, Mat. XXIII. 37. O Jerusalem, Jerusalem; thou that killest the Prophets, &c. how often would I have gathered thy children together, as a hen g • thereth her chickins under her wings, and ye would not I tried whether thou wouldest be gathered, but thou wouldest not. He tries men likewise by his Providences, how they will demean themselves under them, Deut. VIII. 2. Thou shalt remember all the way, which the Lord thy God led thee these forty years in the Wilderness, to humble thee, and to prove thee, to know what was in thine Heart, whether thou wouldest keep his Commandments or no. So he doth by his Spirit; in that noted place Revel. III. 18. Behold I stand at the door and knock. He that stands at the door could break down the door: but he tries, whether the door will be opened to give him entertainment.
And in this regard, it is no wonder, if men be said to resist, and quench the Spirit; because he comes only to try, whether they will embrace or resist, quench, or cherish. This work of his differs from the effectual working of grace, when he comes resolvedly to overcome and overpower.
A SERMON PREACHED upon
ROMANS IX. 3.
A Dreadful passage at the first reading! and which may make us even to tremble, a man to wish himself to be accursed from Christ! accursed from Christ! The very words may make us to quake to think of such a thing. And can we believe that a Paul should make such a wish, that he might be accursed of Christ, who knew so well what it was to be blessed of him? Can he make such a wish? Or rather can any one but such an one as he, make such a wish upon such a ground, upon such a condition, upon such a warrant?
The Apostle is here beginning his Discourse concerning the casting off of the Jewish Nation and seed of Israel; as at the nineteenth verse of the Chapter foregoing he is beginning his Discourse about the Calling of the Gentiles. Them there he stiles by the title of the whole Creation, 〈 in non-Latin alphabet 〉 , an expression usual among the Jews to signify in that construction. These here he calls his Brethren and Kinsmen; for so nature had made them, he and they coming of the same stock and original. He speaks there of some mourning out of desire that the Calling of the Gentiles should be accomplished. Here he speaks of himself mourning out of grief for the casting off of his own Nation. There the whole Creation of the Gentiles themselves groaning to be delivered from the bondage of their sinful corruption. Here himself grieving for the not delivering of his own people from theirs, at ver. 2. he hath grief, and great grief; and sorrow, and continual sorrow for them; and could wish himself to be accursed from Christ, on condition it might be better with them.
And one would think he had very small cause to be thus affected towards them, if it be well considered how they had continually demeaned themselves toward him. They had continually bred him trouble, always persecuted him, five times beaten him, constantly sought his life, and contrived his death. And yet the good man grieves for them that grieved not for themselves, and that always were grieving him; and could wish himself to be accursed for them that could wish him cursed to the pit of Hell.
A strange wish, and a strange charity! that he himself might be accursed, that they might not be so; that he might be separated from Christ, that so they might be united to him. A passage so strange that it hath but one parallel, viz. that of Moses, Exod. XXXII. 32. where he prays, God to blot him out of his Book, when God was now ready to cut off the seed of Israel. A passage so strange that it seems directly to cross the whole course of his profession and practice. He professeth, Phil. III. 8. That all things in the world were but loss for the excellency of the knowledge of Christ Jesus. And yet here he can upon some condition be content to lose him. He practiseth (1 Cor. IX. ult.) to bring his body into subjection, lest when he had preached to others, he himself might be a cast-away. And yet he could wish upon some condition to prove a cast-away. So strange a passage, that some Expositors cannot endure to look upon it in its full proportion, but take as it were a diminishing glass to look upon it withal; and they make those words of the Apostle to speak less a great deal than ever they meant. They will have his meaning to be but this, For my Brethren's sake the seed of Israel, I could be content to be separate from Christ for a while, and to continue upon earth from that glory that is prepared for me in Heaven, that I might labor for their salvation. Do you think, that being Anathema, or accursed from Christ means no more than this?
Others conceive that the Apostle only useth an high expression, whereby to signify how entirely he desireth the good of his own Nation. As if he had needed so full and feeling an asseveration, as, I speak the truth in Christ Jesus, my conscience also bearing me witness in the Holy Ghost, ver. 1. to intimate that he so entirely desired their salvation.
But to omit more, by this strong asseveration, it is plain, that he thinks as he speaks, and speaks as he thinks. For it was so strange a wish, that he himself sees reason to use many asseverations to show that he speaks in good earnest, otherwise he would hardly be believed. As,
First, His double asseveration, affirmatively and negatively, ver. 1. I speak the truth, I lie not.
Secondly, He lays his Conscience for earnest, that he did not lie, but spoke truth, My Conscience bearing me witness.
Thirdly, He doth as it were call Christ and the Holy Ghost to witness, I speak the truth in Christ: my conscience bearing me witness in the Holy Ghost. And so under the attestation of three witnesses, his Conscience, Christ, and the Holy Ghost, he would have what he says to be confirmed for a truth, and that he may be believed.
Well, we believe that he speaks from his very heart, and as he thinks, that he wishes himself accursed from Christ for his Brethren, his Kinsmen according to the flesh. Doth he piously in so wishing, or prudently? St. Austin once wished that he might have heard him Preach, but what would he have thought, think you, at such a wish as this? Doth he not curse himself, when he wisheth to be accursed? And doth he not undervalue Christ, when he could wish to be separate from Christ?
That passage, My conscience bearing me witness in the Holy Ghost, doth plainly evidence that what he doth is neither rashly done, nor impiously, nor imprudently, but from a good conscience, good affection, and not without the Warrant of the Holy Spirit.
Indeed at ver. 38. of the Chapter next going before, He is persuaded that neither life nor death, nor principalities nor powers, nor things present, nor things to come, nor any creature is able to separate him from the love of God, which is in Christ Jesus. And yet at this place he could wish that he were separate from Christ on the condition he proposeth. Not that either he undervalueth his uniting to Christ, or that he thought he should be separated from him, or that he simply desired it; but comparatively he could wish it; on condition the seed of Israel his Brethren and Kinsmen, might be united to him. He could wish to be damned on condition they might be saved. Which may seem a dreadful wish; but so much doth he value the salvation of so many thousand souls above the saving of his own one soul; and so much desire the glorifying of Christ and his Grace in the salvation of them.
Thus doth he love the Lord his God with all his heart, and with all his soul, when he prefers the glorifying of his Grace before his own benefit. And thus he loves his neighbor as himself, nay more than himself, when he prefers the good of their souls before his own. It had been much if he had been willing to be imprisoned, to be scourged, to be killed for their sakes; but what love could be more than to be willing to be accursed of Christ for them?
Ah Paul, if thou be accursed from Christ, thou art undone forever. If thou be separated from Christ, it had been better for thee thou hadst never been born. However, the love of Christ constrains me; whose blood and grace I would have glorified in these men's salvation; and the love of souls constrains me too; for I would not, if I might redeem them upon any terms, have so many to perish.
For the viewing of the words, and the whole matter before us, let us leisurely and more particularly consider of these things following.
I. The Apostle knew that the far greatest part of the seed of Israel, his Brethren and Kinsmen according to the flesh, was to be cast off by God, and accursed by Christ, for their disobedience and unbelief. And this he knew well enough from the Scriptures of the Old Testament, whatsoever he knew besides by revelation.
First, That so infinite a number of them should perish, and so small be saved, the Scripture is so abundant in showing, that it is needless to cite places that speak it. The Apostle himself cites two in Chap. IX. 27. That of Isaiah, Though the number of the children of Israel be as the sand of the Sea, yet a remnant, i. e. but a remnant, should be saved. And how little that remnant should be, he cites another place of the same Prophet, ver. 29. Except the Lord had left us a very small remnant, we had been made as Sodom, and we had been like to Gomorrhah. Which you have, Isa. I. 9. a small remnant like Lot and his family, to escape, the rest like Sodom and Gomorrhah to be destroyed.
To the same tenor is that Isa. XVII. 6. Gleaning grapes shall be left in it, as the shaking of an olive-tree, two or three berries in the top of the uttermost bough, four or five in the outmost fruitful branches thereof. But gleanings, but two or three berries, but four or five olives of the bearing of a whole tree. And that Jer. III. 14. I will take you one of a City, and two of a Tribe, and will bring you to Zion. One of a City is but a small number to a whole City; two of a family or a Tribe, but a pitiful quantity to a whole Tribe. And yet only so small a remnant that must be brought to Zion. How great then is the quantity of them that perish?
Nay, if we should take that literally which you have, Revel. VII. Twelve thousand sealed of every Tribe; an hundred forty four thousand in all; yet how small a number is this in comparison of the thousands of thousands of the seed of Israel, that was scattered through the whole world. As that account in the days of Elias of seven thousand, that bowed not the knee to Baal, was small to the many hundred thousands that were in all Israel. So likewise, saith our Apostle, There is a remnant, and but a remnant, at this present, Chap. XI. 5.
And if we compare how many thousands of Israel there were, that never would receive the Gospel, and how many thousands that having received it, revolted from it, we shall find an infinite number perishing in unbelief and apostasy, in comparison of those that believed and were saved. To omit how many millions of them have perished in unbelief and obduration, and so have perished all along these sixteen hundred years.
This goes to the very soul of our holy Apostle, to see so vast a destruction of his people and Nation. Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies, a Tyrant caused all the Inhabitants of a great City and Country about it, to the number of six hundred thousand, to be fettered in chains, and manacles, and to be laid so bound in a great plain, and thither he comes himself, and at his command his Soldiers slay that vast number of people at one clap. What a sight had been here for a tender heart, Six hundred thousand throats of men, women and children cut at one instant. Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness, though that were sad enough and enough again. If you regard slaughter of bodies, those of his Nation outvied the number of these that were slain. Here were Six hundred thousand, but at the taking of Jerusalem Eleven hundred thousand perished by sword, pestilence and famine; besides almost an hundred thousand taken captives.
But secondly, It is not the perishing of bodies, that he mourneth over, but the perishing of souls. A whole Nation scattered over the whole earth, and so perishing by thousands of thousands soul and body to all eternity. It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames: His whole Nation to become a Calvary, a place of sculs, of ruined souls, perishing in blindness and unbelief. According to that Isa. LXVI. ult. He goes forth in his meditation, and looks upon the carcasses of those that had so rebelled against God; and thinks of their worms never dying, and their fires never quenched. And the thoughts of this pierceth his soul through and through, as with a sword; that he thinks Jeremiah's wish too low and little for him, Oh that my head were a fountain, and my eyes cisterns; but he takes a deeper sigh, and a deeper wish, I could wish to be accursed from Christ, &c.
II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels? That is not all, but he cannot but observe also the sad manner of their perishing, viz. under a peculiar quarrel of Christ against them, and a special curse and vengeance upon them.
This very Apostle denounceth the doom and equity of it in that passage, 1 Cor. XVI. 22. If any man love not the Lord Jesus Christ let him be Anathema, Maranatha. Or, Accursed at the Lord's coming. Which direful thunderbolt that it is directly and more especially levelled and aimed at that Nation, may be collected, partly because he useth their own language to speak it in, Maran Atha, and chiefly because no people under Heaven did less love the Lord Jesus, or so much hate him.
The word Anathema, that he useth there, he useth here; there denouncing a curse upon that people, and here wishing a curse upon himself, on condition they might escape it. He seeth it threatened in so dismal terms upon them in many places of Scripture, and now he seeth it coming in so dismal a manner upon them, that what would he not give, what would he not be, that they might escape it?
Such Thunderclaps as these that follow, sound dreadfully against them, and light heavily upon them, which makes the tender hearted Apostle to tremble for their sakes. Deut. XXXII. 22, 23. A fire is kindled in my anger, and it shall burn unto the lowest hell, &c. I will heap mischiefs upon them, I will spend mine arrows upon them. And so he goes on in fire and thunder, Isa. I. 9. Set a very little remnant aside, and they shall be as Sodom, and shall perish as Gomorrhah; monuments of Divine vengeance to all generations, Isa. LXV. 15. Ye shall leave your name for a curse unto my chosen. And the very last verse of that Prophet leaves them in fire with the never dying worm for their rebellion. And the last words of the Old Testament threaten a curse upon the land, if they disobey; which they did to the highest degree, and so fell under the lowest curse.
This Apostle very well knew, that that saying of the Prophets, Isa. XI. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked one; did aim more especially and directly at that wicked Nation. And so he himself applies it in 2 Thes. II. 8. And then shall that wicked one be revealed, &c. He very well knew that those words of our Savior, As for these mine enemies that would not have me to rule over them, bring hither and slay them before me, did most peculiarly reflect upon that people, whom Christ destroyed as direfully, as they rejected him scornfully. And in a word our Apostle knew, that Christ's fearful destroying of that Nation is expressed and charactered in Scripture as his great victory and triumph, and glory, as indeed it were endless to cite places to show. So fatally did they fall under Christ's peculiar quarrel against them, and curse and vengeance upon them. That whereas Revel. VI. 2. he is described as mounted and riding forth conquering and to conquer; if you look well upon what follows all along that Chapter, you will find his conquest to be the destroying that Nation.
This is a second thing that pierceth the heart of this our most charitable Apostle through and through, to think that it should be so with that Nation.
III. Nor are these things alone in the Apostles thoughts, but he remembers they had been God's old and Covenanted people; a people upon whom his name had been called; a people for whom he had done so great things as he had done, and these now to be destroyed and perish. Read the very next words after the Text, Who are Israelites, to whom pertain the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the promises; of whom are the Fathers, and of whom Christ came as concerning the flesh. And now all to be so horridly changed, so as to them should now pertain the Curse, the Wrath, the Vengeance; and that Christ should come to rejoice and triumph in their destruction. This makes the tide of his affection to flow so high, nay to flow even above all measure, as it does here in the Text.
And what wilt thou do for thy great Name? How would the Heathen say, Where is now their God? How would the Nations that were about them, (not considering how they had deserved destruction at the hands of God) be ready to fly in the face of God with scorn and blasphemy, as if he were not so faithful to them, as he should have been; and that he could not do for them as he should have done? So Moses of old pleads with God, when he was ready to destroy them in the Wilderness, with such an argument, The Egyptians will say, that God could not perform his word, and bring them into the land that he had promised them.
So that our Apostles charity looks towards them, and would not have them perish; and his Zeal looks towards God, and would not have him dishonored. And from both these together, his wish and words, For I could wish that I myself were accursed from Christ for my Brethren.
Upon the words we have occasion to observe these three things:
- I. The terms of his wish, or what it is he could wish, to be accursed from Christ.
- II. The terms or condition whereupon he could wish it, For his Brethren and Kinsmens sake of the Jewish Nation, that they might not perish. And,
- III. The cause or original of his being thus content so to wish; his great zeal for God, and his great love to their souls.
To explain a little the first, viz. the thing that he could wish: In the Original it is 〈 in non-Latin alphabet 〉 , To be Anathema from Christ; which the Text of your Bibles renders, to be accursed from Christ; the Margin, to be separated. And the word indeed means both, or indeed but one and the same thing in both. The Greek word is used in in Levite. XXVII. for a thing separate, or set a part, as a thing accursed to him that shall meddle with it. And so the spoil of Jericho is said to be an accursed thing. It was indeed a consecrate thing, sacred and dedicated to the Treasury of the Lord; but an accursed thing to him that should meddle with it, to take it for his own; as it proved to Achan with his wedg.
But the word is used not only of things, but of persons, men or women; to wit, such as were undoubtedly doomed to destruction. And so it is taken also in Levite. XXVII. and so in 1 Cor. XVI. 22. He that loveth not the Lord Jesus let him be Anathema, that is accursed. And to the like sense the Apostle here, I could wish myself to be an accursed thing from Christ; that he should have nothing to do with me, that I should be an execrable thing unto him.
The Apostle to express how earnestly he desires the salvation of his Nation, names the worst thing that can be named or thought; and professeth that he could willingly undergo that, that they might obtain salvation. And his expression intimates two degrees of misery, one above another. First, that he may be separate and set a part from Christ, so as that Christ should have nothing to do with him. Secondly, that he should become a curse or execration to Christ, or as an accursed thing to him. Direful and dreadful things to be supposed or spoken of! Than which no sadder or more doleful can be imagined or conceived.
Only this we may observe, That the Apostle doth not down right wish himself accursed; but intimates that if his being so would redeem his Nation from the Curse, he could be content to be so.
His Expression may give us occasion to meditate, What a sad thing it is to be separate from Christ, as a thing accursed: and to consider with ourselves, how the case may be with us as to this particular.
Now he that knows what Christ is, needs no more proof to show, what it is to be separate from him. If in him alone be life, Joh. I. 4. to be separate from him can be nothing else but death. And if there be no Condemnation to them that are in Christ Jesus, Rom. VIII. 1. there can be nothing but condemnation to him that is not in him. It is the saying of our Apostle 2 Cor. XII. 2. I knew a man in Christ, taken up into the third Heaven. What by the rule of contraries can become of him, that is out of Christ? I would we could but seriously lay these three things to heart, which are the particulars of the matter before us.
First, How sad a thing it is for Christ to have nothing to do with a man, but to disclaim him?
Secondly, How sadder, if sadder needs be, is it for Christ to be ashamed of a man, and disdain to own him? And,
Thirdly, Yet sadder, if possible, for Christ to curse a man, or at least to look upon him as a thing accursed? Are not all these included in the Apostles expression here? And is not any of these the saddest thing, that can possibly befall a man? It may be, you will say Hell fire is worse than these; the Worm that never dies, Eternal wrath and vengeance are worse than these. But doth not this separation from Christ include all these? And can any other come of it but Fire and Wrath and Vengeance?
How then is the case with thee as to this particular? Oh! I doubt not but I am God's: I hope Christ owns propriety and interest in me. But upon what ground dost thou think, that God owns thee? What reason hast thou to think, that Christ acknowledges thee for a sheep of his, against the claim of the Wolf and the roaring Lion?
I have heard of a man that laid claim unto a very great Estate upon no other ground in the world, but because he dreamed one night, that that Estate was his. Men's confidence about their spiritual welfare most commonly proceeds from no other ground but merely because they dream so: like them who in reference to outward welfare, 1 Thes. V. dreamt of Peace, Peace, when sudden destruction was just entering in at the door. It makes me remember that saying of Jude, verse. 8. These filthy Dreamers defile the flesh, despise dominion, and speak evil of dignites. And why does he call them Dreamers rather than any other title? Because all their confidence in what they did, came but from a fancy and dream, and had no better foundation: and though they did this evil, yet they dream they shall speed well enough.
God lays claim to no man, but because he seeth that in him that pleaseth him. He calls none his, that is offensive to him. The wit of man cannot invent a reason, why God should own a man, that goes on in his wickedness, and lay claim to him for his own, that is continually offending him. Plead Election, plead the infiniteness of God's mercy, plead the freeness of his Grace, plead what you can; you can never give real satisfaction to your own heart, that God claims any interest in you, or owns you for his own, till you walk so as to please him. For what does an ungodly and wicked man differ from a separate thing from Christ, and one that he hath no claim to, and nothing to do withal? The Scripture tells us, That God hates the proud, abhors the covetous, scorns the scorners, frowns upon the ungodly, and despiseth evil doers.
And this fruitful Meditation I have gathered from the mention that is here made of being accursed or separated from Christ. Now from the consideration of the person that could be willing to undergo this separation, and of the reason why, viz. the saving of the souls of the Jews his Brethren, I may gather as fruitful a Doctrine. And that is this,
That the souls of these men were dearer to the Apostle than his own, in that he could be content that his should perish, so that theirs might not, is a thing of rare Example: and whether we are to write after such a copy is a question yet to be discussed. But that the souls of others should be dear unto us, is so plain in this copy, that he that runs may read it.
It is not for kindreds sake barely, that he is so affectionate to them, though he call them Brethren and Kinsmen; but it is their souls that he looks after, that the spirit might be saved in the day of the Lord Jesus, and not perish. It were needless to show, how earnestly he labored to save as many souls as possible, and if it were possible, that no soul should perish. His pains, and Preaching, his actions and Epistles breathed such affection everywhere, and to all persons.
But this, you will say, belonged to his Function, as he was an Apostle and Minister. But doth this belong to every private person to be so tender to the souls of all?
I am loath this Question should be asked; it is so like Cain's question, Am I my Brothers keeper? Have I anything to do with another man's soul, that I should trouble myself about it?
But how shall we interpret that great Command, Thou shalt love thy neighbor as thyself. But first, Who is my Neighbor? Our Savior Answers it with a Parable. Let me Answer it with another question; nay, Who is not thy Neighbor? In that Parable of the Man that fell among Thieves, and the good Samaritan relieving him, our Savior shows, that even one of another Nation, even one of an Enemy Nation is to be accounted a Neighbor. For so were the Samaritans to the Jews: and yet the Samaritan that pitied, was Neighbor, in our Savior's construction, to him that fell among Thieves. The Greek and Latin word that is used to signify a Neighbor, signifies properly one that is near to one; but it means nearness of relation and affection, rather than nearness of place. Nearness of relation, that is, as all are made of one blood: and nearness of affection, that should be, as all are of one shape and image. Everyone is our Neighbor of what Land or Nation, state or condition soever; because everyone is related to us by these respects.
Well; everyone is our Neighbor, and we are to love our Neighbor, that is, everyone, as ourselves: to hate none, to malice none, to be enemy to none, but to love everyone. And what especially to love in him? That that is the chief and most regardable, and most precious in him; and that is his Soul. To have an affection, a regard, a kindness for every man's Soul, and to owe, and pay a duty that we owe to them: and that upon as urgent obligations as likely can be; and those are, the duty of Charity, and the preciousness of every soul: or to knit them both in one, Charity to everyone because of his Soul.
If we should question, why we are to love our Neighbor as our self? What is the proper Answer? Because God hath commanded it. But did God command it without reason? And what is the proper reason of the Command? Does not that lie especially in reference to the Soul of every man? David hath a saying, Psal. XXXIII. 13, &c. The Lord looketh down from Heaven, and beholdeth all the Children of men. He fashioneth their hearts alike. From whence some argue, that the souls of all the Inhabitants of the Earth are alike. And so indeed as to their essential constitution they are all alike. That very thing may hush all exceptions against the loving of every man; and may quell malice and enmity against any. Consider these things.
First, That man that loves not every man for his souls sake, knows not the value and excellency of a Soul. For did he, that very thing would move affection in him towards it. Beauty of itself is an Attractive of affection, and it doth as it were charm the heart to love it, and delight in it. And if a Soul in its essential constitution be not beautiful and lovely, what thing upon earth can be counted beautiful and lovely? A Soul that carries the image of God in its very constitution: a Soul, that is like to the nature of Angels in its essence and being: a Soul, that is capable of the Divine Nature: a Soul, that is capable of Eternal Life and Glory. If this be not lovely, what is lovely?
It is accounted a great piece of Policy to study Men; to observe and take notice of the tempers, humors, passions, carriages of men: and some have come to be great Statesmen by such observation. I am sure, it is a great piece of Wisdom to study Souls, and to observe the nature, worth, price, excellency both of our own, and other men's. And there is not a more general and comprehensive cause of the ruin of Souls, than men's ignorance of, and unacquaintedness with their own souls. And it is no wonder, if men be not tender of the souls of otherss when they are thus regardless of their own. And the cause of that is, because they are so unacquainted with the great value of any Soul.
Secondly, I might insist to show, that he that is not tender of the Soul of another, is not tender towards his own: because he neglects so great a Duty, viz. his being regardful of his Neighbors Soul: the Duty of that great Command, Thou shalt love thy Neighbor.
I might show also, that a heart, that is right softened, and made tender by Grace and Charity and Religion, is soft and tender to everyone, towards everything, wherein Religion, and piety and goodness may be concerned. A heart of stone is a heart of stone throughout, and no softness in it. It is not softened toward God to love him; nor toward its own Soul, to love that; nor to its Neighbor, to love him. But a heart of flesh is soft and tender throughout towards everything, toward which it ought to be soft and tender. Yea, as Solomon will tell you, A good man is merciful and tender towasds his very Beast; when the very mercies of the wicked are cruel.
But what affection is it, that we owe to every Soul in the World? Must we come up to write after this copy of the Apostle before us: to be content and wish, that our own souls should perish on condition other men's souls should be saved?
So far, you will say, he was within compass, to tender their souls, to desire that they might not perish, and to mourn for their perdition: this is something within reason. But to wish that himself might perish, that they might escape it; to be accursed from Christ, that they might not be so; Who required this at his hands? And must our Christian Charity come to that pitch, or we come not to the right pitch of Charity?
Toward the answering this Question, let me first ask another. Would he have wished thus in behalf of any other Nation but his own? Would he have been content to have been accursed from Christ for the people of Edom, Syria, Greece, Italy, or any other Country? You will say, It may be he would not: for they were not so near akin to him as the seed of Israel was. But kindred was the least thing that wrought with him here, though that was somewhat: but that his people perished, the old people of God perished, the old Church of God perished; there was an end of the Covenant of God with them, an end of the Promises to their Fathers; and they that had been more to God than all the world besides, were now to fall under his wrath and curse more than all the world besides: this wrought deeply with him.
An Occurrence, such as the like was never to occur again; an Occurrence so strange and dreadful, that the ruin and destruction of that Nation is commonly charactered in Scripture, as the ruin and destruction of the whole world: as if Heaven and Earth passed away, when that Church and State passed away: and as if Sun and Moon and Stars fell to the ground, when the state and Ordinances of that Church fell.
Lay all these things then together, as on heaps of misery and sadness, and conceive our Apostle looking on them, and we shall see both the reason of his extraordinary sorrow (which we have in part seen already) and warrant for his extraordinary Wish.
He sees with sad eyes and tears in them his whole Nation and blood and kindred, to be rejected, scattered, destroyed, ruined. It fetcheth more tears to think, that all those Souls must perish, as well as their outward estate. But it makes the tide flow above measure, to think of a whole Church destroyed, the Ordinances of God laid in the dust, all the Providences of God for that people come to such an end: The Children of the Kingdom cast into outer darkness; and the Name of God blasphemed by the enemy for their sakes.
These indeed you will say, were very just causes of his grief; but were these just warrants for him to make such a wish against himself, that he might be accursed for them.
This strange Wish, I say again as I said before, came not from passion or over-sight, but from Charity and Zeal. And it was Charity and Zeal above the ordinary measure, as the man, whose they were, was a man above the ordinary state of men. As he had more revelation from God of the things of the Gospel and Heaven, than ever man had, as having been wrapped into Heaven to contemplate them: So had he more Zeal and Charity, we may justly say, than ever man had. Zeal for God, and Charity for Souls. And it were no hard thing to make a fair probability of the truth of it. So that as he was wrapped into Heaven to attain to his revelations, so he is wrapped as it were into an altitude and sublimity of these two things above other men, when he prefers God's glory in saving his Nation before his own salvation, and the Souls of his Nation before his own Soul. And this abounding, superabounding Zeal and Charity, is that that moves him to make such a Wish; and his Conscience and the Holy Ghost warrant it. I speak the truth in Christ, I lie not; My Conscience also bearing me witness in the Holy Ghost, that I could wish myself accursed, &c.
But to return then to the former Question, Must an ordinary Christian write after this copy, and come up to such a pitch of Charity and Zeal?
I might answer the occasion is extraordinary, the person extraordinary, the measure of Charity and Zeal extraordinary. And therefore it cannot serve for an ordinary Rule.
Again, I might briefly answer, as we sometimes answer Children. For pardon me, if I take up that homely and familiar comparison. It is ordinary with Children, when they have meat in their hand to be greedy, and think they have not enough, but they cry for more. But we commonly still them with bidding them first eat up that they have, and then they shall have more. God hath put thy task into thy hand, Christian, viz. Thou shalt love thy neighbor as thyself. Ply, take out, digest that task; and then it may be seasonable to ask, What must I do more? Here the love of the Apostle to others is more than to himself: God requires of thee to love thy Neighbor as thyself: Go and do that, and never trouble thyself to question, what thou hast more to do toward thy Neighbor, till thou hast done that.
Keep but pace with the Apostle, as he paceth like a Christian: this is the task God requires of us. He requires not that we keep pace with him, as he paceth like an Apostle. We poor Children cannot expect to keep even pace with so great a Father of the Church, as this Apostle was. It is our work to follow his steps, though Non passibus oequis, though not with even pace, yet as well as we can.
But to consider of this case more particularly and distinctly. Concerning our Duty, or what we are to do, we are to consider, What is possible, what is lawful, and what is required. For that may be lawful which is not possible; and that may be lawful, which is not required. For example, it were very lawful for a man, to be as wise as Solomon, if he could attain to it, but that is impossible. So it is very lawful for a man to speak with the tongue of Men and of Angels, if he could do it, but it is not possible to be done. So on the other hand: It is very lawful for a man to spend all his life in study and reading of Books, but this is not required of all, because they have other just and lawful callings to follow. So it is very lawful for a Man, as Timothy, to drink nothing but water, but it is not required; since God hath afforded other wholesome Drinks: and every creature of God is good, being received with thanksgiving.
So as to our Duty, or what we are to do, we are to determine what is lawful by what is required. I speak of our Christian Duty; for as to our Christian Liberty, that is not to be determined by what is required but by what is warranted. Now as to the thing before us.
- I. It is impossible we should reach to that height of Grace, that this great Apostle attained to. We cannot look, that our poor spark of Grace, if it be any, should shine so bright, as this glorious star of the first magnitude: nor that we poor worms creeping altogether upon the Earth, should soar to that pitch, that he did, that was wrapped into the third Heaven. And therefore not being in the same capacity with him in Grace, we cannot think we are in the capacity of making the same wish with him: which came merely from the abounding Grace of Zeal and Charity, that was in him.
- II. Then, which we must especially look after, is it required from us that we should wish such a wish to ourselves to be accursed from Christ for any man's salvation? Is it either our Christian Duty and we bound to do it; or is it with in our Christian Liberty, and we licenced to it?
I check myself for that I go about to discuss such a case as this; when there is a great deal more need to bewail the sad want of common Duty, that the Apostle passed through, to come to that pitch he did. Which when any man hath passed through, then if he have warrant, as the Apostle had, let him wish as he did. The pitch that he came to, was to love his Neighbor above himself, when he could wish so much evil, to himself for their good. But the way that he went up thither was by loving his Neighbor as himself.
And this is the way that we are to set into, and to keep in: and to write after him in this, though we cannot, nor are required to do, in the other.
There are then three steps or degrees of the Apostles Charity. First, He hated no man in the world. Secondly, He loved his Neighbor as himself. Thirdly, He loved him above himself. Now it is without all doubt, in the two former of these we are all absolutely bound to follow him.
I. to hate no man in the world, to be enemy to none. That Gloss that the Jews made upon the Command, Matth. V. 43. Thou shalt love thy Neighbor, and hate thine Enemy: was a Gloss from Hell, and not from Heaven; from Satan and not from God. And how our Savior confutes it; and how he teaches what a Christian is to do in that case, you may see there, Love your Enemies, bless them that curse you, do good to them that hate you. As he of old said, He knew not what tomorrow meant, because he looked upon every present day, as his last: So a true Christian knows not what enmity or hatred to any Man means, because he looks upon every Man as his Brother. And it was a most noble commendation, that one gives of another; Our Friend Sturmius hated no Man, but only Vice, Wickedness, Heresy and the Devil.
A true Christian hates no Man upon his own quarrel. David professeth to God, Do not I hate them that hate thee? Yes, I hate them with a perfect hatred. But it was upon no quarrel of his own, but because they hated God. Nor was it their Persons he hated, but their Qualities. So this Apostle would have those that loved not the Lord Jesus to be accursed, 1 Cor. XVI. 22. It was not because they loved not him, or he them, but because they loved not Christ.
There is nothing in the world more common than the hate of one against another; whereas there is nothing in the world, of which you can give less a reason. Why a Man should love every Man in the world, I can give variety of reasons; but why any one should hate any one Man in the world, the invention of Men and Devils cannot give a solid reason. He hath wronged thee: So hast thou done others. He hath deceived thee: So hast thou, but too oft, done thyself. He hath been offensive to thee: So hast thou been to God. Thou canst give no reason, why thou shouldst hate thy Brother, but the same will be re • orted upon thee, that for the same cause thou shouldst hate thyself.
II. To love our Neighbor as ourselves: This is a Royal Law, Jam. II. 8. or the Law of the King. And that which the King of his Church hath not only given, but a Law, which he put himself also in subjection to. Deny else his doing for mankind. Did he not love his Neighbor, Man, as himself, when he left the bosom of his Father, to take the nature, the infirmities, the sins of Man upon him? Did he not love his Neighbor▪ Man, as himself, when he laid down his life for him: and that with as exquisite cruelty, anguish and torture executed against him, as Men and Devils could invent? And if you doubt of his love to Man, his Neighbor; look into the wound in his side, and put your finger into the print of the nails in his hands and feet; and ask how those came there.
And when this Pattern and Copy of Love sends his choice Apostle into the world, to testify his love to the world; he warrants, and he enables him to express as much love to Men, as it was possible for Man to express. Look else upon his indefatigable pains for the good of Men, his sufferings, his troubles, his bonds and imprisonment, and in a word, the constant course of his life and ministry: And all for the benefit of Men in the service of his Master. And then believe the better, what he speaks here, That he could wish himself accursed, that they might be saved.
This is the Copy of a Christian, and not of an Apostle only. And this must everyone of us write after in the best degree we can.
Now if any inquire what is the proper reason and ground of the love of our Neigbour, I might treat at large of these things; That a Christian is to love everyone.
- I. For his own sake.
- II. For God's sake.
- III. For his Souls sake.
- I. For his own sake. If any ask, why? the Answer is ready, because he is thine own flesh and blood. All the Nation of Israel is akin to our Apostle, as all descending of one blood. So this same Apostle tells, that all the men in the world do, Act. XVII. 26. God hath made of one blood all Nations of Men. Men of all Nations are akin, for they are all of one blood. Nay that of the Prophet seems to bring the kindred something nearer, Es. LVIII. 7. That thou hide not thyself from thine own flesh. The Prophets meaning is, That thou hide not thyself from the poor, when he comes to seek relief and comfort from thee. A poor, tattered miserable creature, that it may be thou wouldst scorn to look upon, or be loath to come near, or have anything to do withal; yet for all thy goodliness, he is thine own flesh.
- II. For God's sake. Because he commands it, urges it, and it is pleasing to him. Doest thou love God? This Love of God is to keep his Commandments. And there is hardly any Command that is urged more, than Love and Unity, and affection one towards another.
- III. A third bond that should tie us to love our Neighbor is, For his Souls sake. This was that that especially moved the Apostle to such an Affection towards his Nation. He had as little cause upon any outward or carnal respect to love them, as a man could have. They were indeed his Brethren, but Brethren Enemies; they were his Kinsmen, but spiteful Kinsmen: he never enjoyed peace or safety for them. When were they not clamouring against, accusing, whipping, persecuting, imprisoning him, and seeking his life? And yet he cannot but love them, wish them well for their Souls sake.
You would think the Apostle little loved the incestuous Person, 1 Cor. V. but his very severity was out of love to his Soul, verse. 5. That the spirit might be saved. When he gave up Hymenaeus and Alexander to Satan, one would think he heartily hated them, when he dealt so severely with them: but it was, that, if possible, good might accrue to their Souls. For consider his reason of that action, I have given them up to Satan. Why? Not that I might plague them, revenge myself on them, bring them to ruin: but that they might learn not to blaspheme, 1 Tim. I. 20. That if it may be, they may learn better manners and Religion.
The Kings Daughter is black but comely, Cant. I. Black because the Sun hath looked upon her. She was born in the Morians Land. But she is glorious within; because of her virtuousness and goodness. The sinful Souls of men, as they are sinful, are black, deformed things: but as they are Souls, and in regard of their Essential constitution, they are lovely and precious. And there is more in any Soul in the World to move thee to love him, than there is in his Person or Actions to move thee to hate him.
And how great is the beauty of the Soul, when it carries the image of God himself? Even the poorest and most contemptible Soul in the world carries the image of God upon it. It is God's own argument against Murder, Gen. IX. 6. Whoso sheddeth Mans blood, by Man shall his blood be shed; for in the image of God made he Man. The very same may be used against the hating of our Neighbor, the seed of Murder; thou shalt not hate thy Neighbor, for in the image of God he made thy Neighbor.
Object. But I had thought, that by the fall of Man, the image of God had been quite lost from him. For I have often heard, that every Man is born in the sinful image of Adam: but the glorious image of God is utterly gone off from him. And so the Apostle, Rom. III. 23. We have all sinned, and come short of the glory of God.
Answer. Do you not observe that, Gen. I. 26. where mention is made of Adams Creation, that God said, Let us make Man in our image, after our likeness. Where the image of God refers to the Essence of man's Soul; the likeness, to the qualities. The Qualities were Holiness and Righteousness in the likeness of God. And so the Apostle, Eph. IV. 22, &c. tells, That when any soul is restored again to the likeness of God, it is in Holiness and Righteousness. This is utterly lost in human nature, till Grace restore it in any Person. But the image of God, that is in the Soul, viz. as the Soul is a Spiritual, understanding, immortal substance: that is not extinguished by sin, nor cannot be by anything. And so when God forbids Murder, he doth it with this argument, That he that kills a Man, destroys one that carries the image of God. And yet then the likeness of God in Man, Holiness and Righteousness, was utterly gone: but the image of God in these essential constitutives in soul were still remaining in him.
Upon that saying of God, Whoso sheddeth Mans blood, by Man shall his blood be shed, for in the image of God made he Man: if any Man question, Is this meant of every Man in the world? Can any doubt it? Unless the Murder of some Men were allowed, though of others forbidden. Upon the very same argument we may urge the love of every man to every man, because in the Image of God he created him. And if thou canst find any man without the Image of God in his Soul, then hate him and spare not.
But then it will further be Objected, Then by this Argument I should love the Devil; for he was created in the Image of Cod: that is, He is a spiritual, intellectual, immortal substance, as well as any man's Soul.
I Answer, He is so indeed; but these two things make now the vast difference.
First, He is in a sinful estate utterly irrecoverable. And so we cannot say of any soul in the world. The Apostle saith of the Angels that fell, That God cast them down into Hell upon their Fall, 2 Pet. II. They are damned already irrecoverably: but you cannot say of any soul in the World absolutely, that it cannot be saved.
Whether all Souls in the World be salvabiles, in a savable condition, we shall not dispute; nor whence their salvability comes, if it be so. But certainly you and I, nor no Man in the world can say of any Man, that he cannot be saved. True, we may truly and justly say, that if he continue and die in such and such sins and wicked courses, he cannot be saved. But of his soul considered in its bare essence we cannot say so. Nay, we must pray for his Salvation. This then is that that beautifies a Soul, and makes it lovely, and upon which we are to love every Man, because he hath a soul capable of enjoying God and Salvation: Shall I hate any Mans soul? It may be united to God: Hate any Mans body? It may be a Temple of the Holy Ghost: any Mans Person? He may be an Inheritor of Eternal Glory. Scorn not poor Joseph for all his rags and imprisonment, he may come to sit upon a Throne. Despise not poor Lazarus for all his Sores and Tatters, he may be carried by Angels into Abraham' s bosom.
Secondly, Christ died for Souls, he died not for Devils. And this is no small demonstration of the Excellency and preciousness of a Soul, viz. That the Son of God himself would die for it. It is therefore the Apostles Argument, once and again, Offend not him, for whom Christ died. Destroy not him, for whom Christ died, Rom. XIV. 1 Cor. VIII. Darest thou hate him, for whom Christ died? Darest thou wrong him, for whom the Son of God would shed his blood?
A SERMON PREACHED upon
GENESIS III. 20.
A DAMS story is all wonder: Dust so raised to become so brave a Creature: that Bravery so soon lost: so soon repaired, and so hughly repaired to a better condition. That he is sensible of in the Text, therefore he calls his Wives name Eve, because Mother to all living. He had named her quoad sexum, as to her sex, Chap. II. 23. Now he gives her another name of distinction. Then she was called Woman, because she was taken out of Man: Now Eve, because all living were to come out of her. Adam shown Wisdom in naming the Beasts; here he shows that and more, viz. Faith, and sense of his better Estate. She was rather the Mother of Death, having done that, that brought death into the world; but he sensible of a better life to come in by her, calls her Eve, Life, as the word signifies.
Lay this to that in Joh. I. 4. In him was life, speaking of Christ, and the life was the light of men. Eve was the Mother of all living: viz. of Christ, and all that live by him.
So that hence I make this Observation, That Adam and Eve believed and obtained life. For the proof of this, let us view their story.
- I. God saith, I will put enmity between thee and the Woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel, verse. 15. Satan had accompanied with them, till this Promise came. He keeps to them to cheer them; he persuaded them to hide themselves from the presence of the Lord. But now she sets him at defyance. She sees her error, The Serpent, saith she, deceived me; grows at enmity with him having now a surer comfort promised, to rely upon.
- II. God clothed them with skins, verse. 21. Which is an evidence that they sacrificed. For they had no need of slaying Beasts for any other purpose: Flesh they might not eat. They were slain for sacrifice, and their skins served for clothing. Thus Body and Soul were provided for. And in these Sacrifices they looked after Christ; and saw him in figure. The first death in the world was Christ's dying in figure. Noah knew clean and unclean Beasts, and sacrificed. This undoubtedly he had learned from the beginning.
- III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets, which have been since the world began. Hinting that from the very beginning of the world there were Prophets of the Messias. Thus Adam was a Prophet of Christ: and prophesied of him in the name of Eve; signifying life. And Eve prophesied of him in the name of Cain, Gen. IV. 1. She conceived and bare Cain, and said I have gotten a man from the Lord: Or I have begotten a man, the Lord: as the words may be rendered. And in the name Seth, Gen. IV. 25. She bare a Son and called his name Seth; For God, saith she, hath appointed me another seed.
- IV. The promise of the Messiah was not given to a Castaway. It was given to Abraham and David, and others, that were righteous men.
- V. Religion began to be planted by Adam. Cain and Abel brought Sacrifice to God. Which shows that Religion had been planted before.
- VI. Christ prevailed against the Serpent from the beginning, and had a seed. The Church began with Adam. Else what confusion would there have been in the world?
- VII. The Sabbath was given from the beginning, and Adam kept it.
- VIII. All God's dealings with him were to forward Faith in him. Such were his Cursing the ground; his expelling him out of Eden: his enjoining him Sacrifice, and the Sabbath.
- IX. Adam is ranked with holy ones, Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed and obtained life.
Let us now in the next place view the means of their believing.
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 expressed 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 Christ's 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 Woman's 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.
- 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 God's
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 forever 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 heinously, as Adam did, if thou addest not willfulness 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 unchangeable. 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.
T HESE words refer to verse. 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, everywhere 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, verse, 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 men's 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 shows.
- I. The enmity 'twixt the seeds.
- II. What poison Satan bad breathed into man's 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, 〈 in non-Latin alphabet 〉 , 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 styled, 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 fiery darts of the wicked. So some understand that petition in the Lord's Prayer, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , The Wicked one, in opposition to 〈 in non-Latin alphabet 〉 , The Holy one. As the unclean Spirit is opposed to the holy Spirit; so the wicked to the holy. As the Children of God and the Children of the Devil are opposed, verse. 10. so here in regard of their nature. There are some therefore that define the Devil by what is most contrary to God.
- 1. He is become contrary. As Christ and Belial, light and darkness, 2 Cor. VI. 14, 15. In what? Not in regard of his essential subsistence, as he is a spirit, intellectual, immortal: nor in regard only of want of righteousness and holiness: but in regard of the bent of his will. As in ourselves we may read too much of the Devil in that respect, that our Wills run so contrary to God's. No, contrary to that that will be contrary: as Hannibal was to the Romans. For,
- 2. He sets himself to be contrary. He is called 〈 in non-Latin alphabet 〉 , He that opposeth. His contrariety is resolved, and willful. In the first Fall, he set himself up against God, to be head. He despised his charge: and would head the creature against him. And he continually fights against God's Will and ways. See those two things verse. 10. which distinguish the Children of God and of the Devil, Love and Righteousness; the same make the distinction between God and the Devil. God loves Man, He hates him: God loves Righteousness, He opposeth it. He stands up against Christ. There are two Heads in the world, Christ and the Devil: and he by his own pride and putting on.
Secondly, He is the Wicked one, as he is the Father of Wickedness. As Joh. VIII. 44: Ye are of your Father the Devil, and the Lusts of your Father ye will do. Ask who begat wicked works; the answer must be, The Devil.
- 1. He is Father of his own wickedness. He is his own Tempter, and begat his sin within himself: Whereas Adam had something ab extra, from without, that tempted him.
- 2. He is the Father of others wickedness, verse. 8. He that committeth sin is of the Devil. He was the Father of the first Sin. How might Adam have stood, if not tempted by one above him. He could not have believed a Creature could be against God; but believed him one, that was as a Messenger from God, as Angels were. He is the Father of all sins. He hath concurrence to every sin we commit. A general concurrence by poison infused into our Nature. As sin hath a general concurrence to death; so the Devil hath such a concurrence to sin. And such a particular concurrence, as we cannot say any sin is without him. As no grace is without the spirit. I shall not speak of his presence with all, his influence with all.
Thirdly, He is 〈 in non-Latin alphabet 〉 , the Wicked one, in that he is perfectly wicked. That is perfect, Cui nihil addi potest, vel detrahi. To which nothing can be added or taken away. So God is perfect: and so is the Saints Happiness in Glory perfect happiness. The Devil can be no more wicked or less: as God can be no more or less good. In Satan's first sin he could sin no more than he did; nor against more, light, nor could his sin be of more pride and malice. He knew he should be damned if he fell, yet he sinned and fell. His continual sinning cannot be more than it is; he cannot have more hate of God than he hath. For he hates everything, that is like God, or likes him. And that not because God damned him, but because God is God above him. Nor can he be less wicked. For an Angel cannot sin at a less rate than the deepest willfulness and malice: cannot be tempted, deceived, ignorant, wants not power to stand. And thus we see how the Devil is the Wicked one. Now,
II. We come to the Description, that is given of Cain, and that is twofold, viz. by his extraction, he was of that wicked one. And by his action, And slew his Brother.
I. Let us consider him with relation to his Extraction. He was of that wicked one. Such a phrase you have, Joh. VIII. 44. mentioned before, You are of your Father the Devil.
It may be Questioned, Whether all in an unregenerate state may be said alike to be of the Devil. They are all Children of wrath, Eph. II. 2. Whether are they all alike Children of the Devil?
I Answer, 1. All are alike guilty, and Children of corruption. Sin is come over all. One hath as much original guilt, as another. Because Adams whole sin is on all, as Christ's whole righteousness is on His.
2. One hath as much sinfulness and depravation of nature, as another. Abel as much as Cain. For all have sinned and come short of the glory of God, Rom. III. 23. Because all alike from Adam.
3. All Children of wrath alike, Eph. II. 2. That is, First, Quoad meritum, in respect of merit. Secondly, Quoad indignationem Dei in peccatum, in respect of God's indignation against sin. But not Quoad aeternam iram, in respect of Eternal wrath.
4. All slaves to Satan alike, which that expression doth suppose; where it is said, That we are delivered out of the power of darkness.
But all are not under the claim of Satan alike. The Elect have God claiming something in them, even before they escape from the bondage of Satan. As Israel in Egypt before their redemption, God had a claim to them.
Therefore Men are not said to be of the Devil, but where the visible acting is according to the Devil. So in the place quoted already, Joh. VIII. 44. Ye are of your Father the Devil, and the Works of your Father ye will do. 1 Joh. III. 8. He that committeth sin is of the Devil. And in the Text, Cain was of that wicked one, and slew his Brother. So the Pharisees were of the seed of the Serpent; Elymas was the Child of the Devil. And from hence I lay down this Doctrine:
That wicked men's wicked actings show they be of the wicked one. See verse. 8. Cain had pious education, taught to sacrifice. His Parents could tell him more of God and the Devil, than almost any since. He made an outward profession, for he brought his Sacrifice to God. Yet his works manifested him to be of the wicked one. So wicked ones by their wicked actings show that they belong to the Wicked One. They are of him, That is, 1. Of his Kingdom, and pay a subjection to it. 2. Of his Spirit. 3. Of his Acting. And this brings us to the next particular. Viz.
II. To consider Cain with relation to his action. He slew his Brother. He was of that wicked one and slew his Brother. Here we may observe three things obiter, by the way.
First, That malice and murder is justly referred to the first Murderer. As Joh. VIII. 44. Ye are of your Father the Devil and the lusts of your Father ye will do: he was a murderer from the beginning. Ye would murder me, because ye are of the murderer.
Secondly, The first man dying was Christ in figure: as the first death, that of Sacrifice, was Christ in figure also. The Jews say that when Cain killed his Brother he made wounds in his hands and feet.
Thirdly, That Cain, who was first born into the world should so miscarry. So the first estate of Man miscarried. Eve hoped well of him, when she named him Cain, saying, I have gotten a man from the Lord, or a man the Lord. But the first born miscarried. And so Esau the first born lost his birth-right. But to return to our subject.
He slew his Brother. We may cry Murder, Murder, with a witness. If it had been a stranger that had been slain, or an enemy, or one that had been too many in the world; but a Brother, an only Brother, the only man in the world, this vastly aggravates the crime. Fratricide is horrid, this without parallel, or possibility of parallel. It is justly said, that he was of that Wicked one. Else this story would have choked all belief. How think you, was Adam amazed, when he heard it: but when he resolved it thus, he is of him that murdered mankind, this ceased his wonder. From hence I raise this Doctrine.
This story is set first after the Fall, to show how much of Devil breathed in our Nature, and how far it may be enhanced to devilishness. Seth was begotten in the image of Adam, Cain of the Devil. See against how many Divine and Human Laws and bonds he did this Act.
- 1. It was besides reason. There was room enough in the world for both. It was not with them as it was afterwards with Lot and Abraham, Gen. XIII. 6. The Land was not able to bear them, that they might dwell together. Nor as it was after that with Jacob and Esau, Chap. XXXVI. 7. Their riches were more than that they might dwell together: and the Land wherein they were strangers could not bear them because of their Cattle.
- 2. It was contrary to reason. 1. In that they should have been mutually helpful. And 2. Why should not Abel live as well as he?
- 3. It was contrary to Nature. He was his Brother-twin with him.
- 4. Contrary to the tender dealing of God.
- 5. Contrary to all reason and Religion. He slew him, because his works were righteous: As Caligula slew a man, because he was a proper man.
But Cain was not alone: I might show as much Devilishness appearing in others; as in Pharaoh, Ahab, Nero, &c. Men in all things like the Devil and Cain. And the reasons of this are,
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I. Because the Soul of Man is capable of all evil to all extremity. Not only that,
Gen.
VI. 5.
that the wickedness of Man was great, and that every imagination of the thoughts of his heart was only evil continually;
but he is capable of all manner and degrees of evil. Not only that in
Matth.
XV. 19.
Out of the heart proceed evil thoughts, Murthers, Adulteries, Fornications, Thefts, false-witness, Blasphemies:
but these to the utmost extremity. That in
Rom.
VII. 18.
In me, that is, in my flesh dwelleth no good thing:
is short of the utmost extremity by far.
- 1. The Soul is large enough to hold all evil. Immensity is part of the Image of God in it: desires it hath never satisfied; covetuousness, voluptuousness never satisfied: it is a gulf that never says, Enough.
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2. The spawn of Original Sin contains all sin in it: As a spark is enough to consume all, if fuelled: As the Mud after the overflowing of Nile produceth all Monsters: And the Leprosy spreads all over, if let alone. Consider these three things of our Nature.
First, It being contrary to God contains all evil, as he all good. It is a question in the Schools, whether sin is contrary to God's Nature or Will? Our sinful nature is contrary to both. To his Will, 1 Thess. IV. 3. For this is the will of God, even your sanctification. To his Nature; He light, but we are darkness; He holiness, but we sin and impurity. Other Creatures are not contrary to God, but divers and different from him: but sinful Creature is contrary. Our nature as evil is contrary to the Divine Nature. Our misery is not only in the loss of the Image of God, but in the obtaining the contrary Image.
Secondly, There is nothing in our nature to limit its breaking out to evil. It is an untamed Heifer, will bear no yoke. It is like waters running downwards without bounds. Nay there is that in us, that breaks all bounds, as the stirring of Conscience, the Motions of the Spirit, Education, Laws; all bounds, but those of Grace. Our principle is to please self, to have our own Wills. Now this consists of an hundred insatiable gulfs, to satisfy Pride, Covetousness, Envy, Lust. Self Conjures up these Devils: but there is nothing in us to conjure them down again. The body breeds a disease, but can master it: but the Soul cannot, because it is overcome with content in its disease.
Thirdly, These distempers of our Nature are boundless in themselves: No bottom, no stop, but