Remains, Tract 2 · Decade 3
DECAD III.
I. An Inquiry, which is most to be esteemed, Evangelical Holiness, or Absolute Perfection.
THERE is a Generation among us, that talk of their Perfection, and Pharisaically Boast, that they are perfect. In which you can hardly tell, whether they bewray more Arrogance and Pride, or more Ignorance and Folly. Folly, in that they think they pay such absolute Perfection; which it is impossible for poor sinful Man to pay; and Ignorance, in that they do not know that God does not require such Perfection as they dream of, and talk of in their Dreams.
Well, what then is it the Lord requires? I might give the Prophet's Answer, Mic. vi.8. To do justly, and love Mercy, and walk humbly with God. But I may give it in one Word, HOLINESS. It is Holiness that the Lord requires, and not such Perfection of Pharisee or Quaker, that the Lord requires. It was Holiness to the Lord, that was written in the Forehead of Aaron, in a Plate of Gold, and it is Holiness, that God would have his to be marked with. Need I to cite Scriptures that speak his Mind? Levit. xi.44. Ye shall sanctifie your selves, and ye shall be Holy, for I am the Lord Lev. xix. 2. Ye shall be Holy; for I the Lord your God am Holy. 2 Cor. vii.1. Perfecting Holiness in the Fear of God. 1 Thes. iv.3. For this is the Will of God, even your Sanctification, or Holiness.
And this his requiring Holiness abates much of requiring absolute Perfection. For perfect Obedience is one thing, and holy Obedience another. It is utterly impossible to pay absolute Perfectness, but it is not impossible to pay Holiness. Thousands of holy ones, that have done it, are a Cloud of Witnesses. And hereupon this Point I may propose to you one or two things that may seem Paradoxes and strange things; but yet, which carry with them Truth and Soberness.
I. That Holiness, tho' cheaper than absolute Perfection, yet is more precious than the absolutest Perfection that ever Man attained to here; and that was Adam's in Innocency. It is cheaper▪ because it may be attained to here, which absolute Perfection here cannot be▪ and yet it is more excellent, because being attained to, it will never fail, which Adam's Perfection did in three Hours.
God aimed Man at an absolute, unchangeable Perfection in Heaven; and in Tendency hereunto he created Man in a Perfection on Earth, but changeable. And his Perfection was so soon changed, that it lasted but about Three Hours. And it so sore changed, that it became most absolute Imperfection. And where is poor Man now? What is now become of that most absolute Perfection, to which God aimed him in Heaven? Who will bring me into the strong City? Who will bring me into Edom? What will now bring him to Heaven? What will now bring him to his unchangeable Perfection? The poor Man that is travelling 'twixt Jerusalem and Jericho, and fallen among Thieves, and wounded, and left half dead; how will this poor Man get home, or to his Journeys end? A Priest passes by, and he helps him not. His Natural Perfection, in which he was created, can help him nothing; for that is quite lost and gone. A Levite passes by, and helps him not. The natural Faculties and Abilities, that are left in him, they can help him little. For they are grown now but …nfirmities and Imperfections. But it is the good Samaritan that must do the Work. It is Holiness that we speak of, that must heal and recover. For in it is the Work of Christ, and the Holy Ghost, as well as any Work of the Saint himself. Whereas in the greatest Perfection of Adam in Innocency, there was only the Strength of created Nature.
I might in many things shew the excellent Estate of a Saint endued with Holiness, above the State of Adam in Innocency; but I shall only briefly mention these two things.
1. That a Saint of God in the State of Holiness that we speak of, hath a better Will toward God, than Adam had in Innocency; and a better Obedience toward God, than Adam had in Innocency. This you will say is strange, since Adam then had no Mixture of Sin in him, and a Saint of God, be he never so holy, hath. Do but consider this. A Saint of God desires with all his Soul, to keep in with God; labours with all his Endeavour to obey God. If Adam would have done so, he could have done it. If he had desired with all his Soul to have kept in with God, he could have kept in with God. If he had used his Endeavour to have obeyed God, and not to have sinned against him, he could have done it. So that his Will clave not so close to God as a Saint's endued with Holiness doth. And a Saint, tho' sinful, yet sins not so wilfully, so willingly as Adam, when he might have stood. He sins, because he cannot help it: Adam could have helped it, and yet he would sin. Now guess whose Will and Mind was in better Condition.
2. How much more desirable the State of a Saint in Holiness is, than the State of Adam in his Perfection in Innocency, guess but by one Particular, to spare more. And that you may take up from those Words of the Apostle, 2 Pet. i.4. Whereby we are made Partakers of the Divine Nature. And so Adam was not: He was made Partaker of the Divine Workmanship, but not of the Divine Nature. He was not made Partaker of the Holy Spirit in the VVork of Sanctification, as a Saint of God is. But all his Holiness, all his Perfection was rooted and grounded only in his own excellently created Nature.
So that by this you see the Truth of the Paradox I proposed, that tho' Holiness is cheaper to come by, than absolute Perfection, (for it may be come by, and the other cannot) yet it is more Excellent, Precious and Advantageous.
II. A second Paradox I have to propose upon this Point, is, That God in requiring Holiness doth not require that we should be sinless, (for that he knows is impossible) but he requires that we should not sin. Go, and sin no more, is what Christ required of the Man, healed at the Pool of Bethesda, and of the VVoman taken in Adultery: And it is the All he requires from us, Go, and sin no more. I, and it is enough and enough again you will say; for who can do it? Sin no more? Is not that impossible, while we are sinful? And in many things we sin all, as the Apostle tells us, Jam. iii.2. Sin no more; that is the State of Heaven, where the Saint is got above all Corruption and Temptation: But little one may think to find any such thing on Earth.
But I will not be afraid to say, that the Meaning of sinning no more in a Gospel Sense is to sin no more wilfully, to sin no more knowingly, customarily, habitually; to leave off to be a Sinner, and to be Holy. He that cloths himself with Holiness, sins no more.
But doth not Holiness suppose Sinlesness? For the Comfort of some good Men under any Scruples or Fears of Conscience occasioned hence, consider two Things.
I. When God requires Holiness, as he justly requires it, he requires not of you what Holiness is possible for Man, but what Holiness is possible for you. There are Degrees of Holiness; and God requires not that every one should come up to every Degree, but every one to what Degree he can. Not every one to be a Bezaleel, to contribute so incomparable skilful Work towards the Tabernacle, but every one to contribute the best he can. God measures Holiness that he requires from us, not by any Men's Measure, but by the thing it self. He saith not to us, Be holy as Enoch, as Abraham, as David, as Paul: but he saith, Be ye holy, for I am holy. It is true, the Apostle speaks of perfecting Holiness in the Fear of God, 2 Cor. vii.1. but his Meaning is not to bring it to as great Perfection as ever any did, but to bring it to as great Perfection as you are able.
There hath been many a good Soul, that hath sitten down in much Sadness, because they could not find they were so holy, so zealous, so fervent, so very pious, as others they have had their Eyes upon. That as it was the Pharisee's Pride, God, I thank thee, that I am not as other Men: So it is their Sadness on the other Hand, Lord, it grieves me, that I am not so good as such other Men. Such Emulation and Imitation is a good Perswader, but it is not a good Rule. It is a good Imitation to Holiness, but it is not a good Judgment concerning a Man's Estate. The Rule of so judging must be another Way.
I may compare Holiness to the Manna gathered and measured in the Wilderness. He that had gathered less than another, when it came to be measured, had as much as the other. The poor Christian that hath not so much Holiness as another, yet if he have true Holiness, it bears as full Measure in God's measuring, as he that hath more. For God judgeth by the Truth and Reality of Holiness, not barely by the Degree. And,
II. For Truth and Reality, he looks at the Heart rather than the Action. As our Saviour look'd at the Heart with which the Widow in the Gospel offered her Mites, rather than at the Value of the Gift it self, which indeed was as good as nothing. And in that Passage of our Saviour to his Disciples, when they were asleep, while they should have been watching with him in his great Exigent, had he judged them by the Action, their Sleeping, it had been Wo with them; but he judgeth by their Heart and Spirit. The Spirit is willing, but the Flesh is weak. And in his Words you see, that the Willingness of the Heart is that that he looks after: And the Holiness of a Man brought into that Circle, is reckoned according as his Will stands to Holiness, so is he Holy, or not Holy. And if his Failing be not in his Will, God passeth by the Failing of his Action.
II. An Explanation of those Words of Christ, That Servant that knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes; but he that knew not, and did commit Things worthy of Stripes, shall be beaten with few Stripes, Luke xii.47, 48.
PREPARED not himself.] In the Greek it is only Prepared not, foreign; and the Word Himself not there. So that some construe it, Prepared not for his Lord those Things that his Lord would have him to prepare for him. But the Sense that our English gives it may very well justifie it self, viz. That prepared not, nor set himself to do his Lord's Will; Nor did it. As intimating to this Purpose, that tho' he was not able to do his Lord's VVill completely, as he should have done, yet did he prepare and set himself to do it the best he could? No, he did not. And the Syriac Translator, leaving out the next Clause, Neither did it, shews that he understood this in this Sense; and that his doing his Master's VVill had been fair, if he had but set, and prepared himself the best he could to do it.
VVe might hence observe, that Men that will do the VVill of God, must prepare, bend, and set themselves to do it. They must take foreign as the Jews oft speak, Full Bentness and Purpose of Heart to do the VVill of God, if they ever hope to do it acceptably.
Many and few Stripes.] The mention of these may cause us to think of that Law that seems to stint Stripes to a set and certain Number. Deut. xxv.2. If the wicked Man shall be worthy to be beaten, the Judge shall cause him to lye down, and to be beaten before his Face according to his Fault, by a certain Number. Forty Stripes he may give him, and not exceed. Upon which Passage let us observe one or two things.
I. That whereas it is said, The Judge shall cause him to lye down, and to be beaten, the Psalmist alludes to it, when he saith, The Wicked, or Ungodly, shall not RISE UP in Judgment, Psal. i.5. For so the VVords are in the Original; they shall not rise up. Upon which some have concluded, that there shall be no Resurrection for wicked Men; and it were the better for them, if there were not. But the VVords are to be taken, as speaking in Allusion to that Practice. The Malefactor that was to be beaten, was to be laid, or bowed down, and so beaten. And in Allusion to the same is that, Rom. xi.10. Bow down their Backs always; as the Malefactors is, when he is to be beaten.
II. VVhereas there is Speech of Forty Stripes, it means not, that whosoever was beaten had so many Stripes laid upon him; but for no Offence they were to exceed that number. And they, when they went to the highest, yet ever abated one of that Number, lest they should exceed. 2 Cor. xi.24. Of the Jews five times received I Forty Stripes, save one. For they had three Cords of the same length tied to a Handle; and with that threefold Lash they gave Thirteen Strokes, which made Nine and Thirty Lashings. But there was Abatement of Stripes according to the Abatement of the Offence; and the greater Offence had more Strokes, and the less, fewer. As it was a greater Offence for a Servant not to do his Master's VVill, when he knew it (therefore to be beaten with many Stripes) than to transgress against it, when he knew it not. Therefore that Servant was to be beaten with less Stripes.
III. He saith, He that knew his Lord's Will, and did it not: But he saith not, He that knew not his Lord's Will, and did it not. For it was not likely he should do it, when he knew it not. But he saith, He that knew not his Lord's Will, and committed things worthy of Stripes. For he can do no otherwise that knows not his Lord's VVill, than offend, and do things that deserve Beating. VVhichWhich is a Matter to be considered of about the Sins and Condemnation of the Heathen.
There be Four Things may be taken Notice of from these VVords of Christ.
I. The Bond and Equity, that should bind Men to the Obedience of the Lord's VVill.
II. The Bond and Equity, that binds them over to Punishment, if they obey it not.
III. The Distinction of the Sins of those that live under the Knowledge of the Law, and VVord of God, and those that do not.
IV. The Gradual Difference of their Punishment.
III. An Inquiry, why God appointed the Jews a Carnal, Ceremonious Institution.
IF any ask that material Question, VVhy, since God requires to be worshipped in Spirit and Truth, did he set up a VVorship Carnal and Ceremonious, as he did among the Jews: Not the least part of the Answer must be, because they were a Carnal People, and gross to apprehend the Things of Religion, doting infinitely on Formal Services and Ceremonious Rites. The Apostle saith of the Hebrews converted to the Gospel, that they were dull af Hearing, Heb. v.11. Much more might he say so of them unconverted. They must have a Visible, a Gay, a Ceremonious Religion, or else no Religion will go down with them.
Remarkable is that Passage of the Apostle, Gal. iv.3. Even so we, when we were Children, were in Bondage under the Elements of the World. As an Heir, before he comes to Age, is under Tutors and Governors, ver. 2. VVhere you may observe these Two considerable Things.
I. That till the Gentiles came in, to make up the Church of God, the Church was in her Nonage, in her Minority or Childhood. But when they came in, to make up the Church, then the Church grew into Manhood.
II. That because of the Childhood of the Church then, best pleased with Childish things, God saw it requisite to set up such Childish, Carnal, Beggarly Rudiments among them, as the Apostle calls them; because of the Dulness and Grosness of their Hearts to apprehend better.
And what our Saviour saith of one Particular of their Law, Mat. xix.7. Moses, because of the Hardness of their Hearts, gave them Commandment to give a Bill of Divorce: So Moses, because of the Grosness and Dulness of their Hearts, gave them all those Ceremonies that made up their Religion.
IV. A Meditation upon the Length of Time, the second Temple was in Building. Forty and Six Years was this Temple in Building, John ii.20.
NOT to trouble our selves with the Disputes among Learned Men about the Computation of these Years, it is enough that we have asserted by these Jews, who, no doubt, knew the Matter well enough, that it was so long in building.
Six and Forty Years? A long time. Six times as long, and more than Solomon was building his Temple; which yet was far a more noble Fabrick than this was. And so far more noble, that they which had seen that, and saw the Foundation of this laid, wept sadly to see the Difference. Ezra iii.12.
First, God raised up Cyrus King of Persia, purposely for this End, that he might be a Means for Building of the Temple, which the Soldiers of Nebuchadnezzar had burnt down. See Esay xliv.28. That saith of Cyrus, He is my Shepherd, and shall perform all my Pleasure, even saying to Jerusalem, Thou shalt be built; and to the Temple, Thy Foundation shall be laid. And Chap. xlv.1. Thus saith the Lord to his Anointed, to Cyrus, whose Right Hand I have holden, to subdue Nations before him; and I will loose the Loins of Kings, to open before him the two leaved Gates; and the Gates shall not be shut.
Secondly, Cyrus accordingly sends the People out of Captivity, gives them Commission and Charge to build the Temple, Ezra i.2, 3. gives Order for the Measures of it, and restores the Silver and Golden Vessels to it, that had been taken from the Temple, when the City was captived, Ezra vi. The People fall upon Work immediately after their Return out of Captivity, Ezra iii. So that here was God's setting on, Cyrus his Concurrence, and the People's setting about the Work. Yet Forty Six Years was this Temple in Building.
If we look about to observe where the Reason lay, why the Work went on so slow, we must look Three Ways.
I. We may look upon the Enemies of the Jews, that put in all the Hindrance they could, as you may read in the Books of Ezra and Nehemiah. In Dan. ix.25. Gabriel tells Daniel, that Jerusalem, Street and Wall, must be built in troublous Times. And those two Books tell you, how the Enemies of the Jews round about were Troublous Hinderers all the Time.
II. You may look upon the Jews themselves, and find them faulty, and contributing to the slow going on of the Work, by their Coldness and little Forwardness in it. They took more Care of Building their own Houses, than the House of God. Hag. i.2. This People say, the Time is not yet come, the Time, that the Lord…s House should be built. Ver. 4. Is it Time for you, O ye, to dwell in your ceiled Houses, and this House to lye waste? They had got their own Houses ceiled; but the Temple of God, little or nothing at all done to that.
III. Now you may say, Where is God's Providence all this while? Which is a third thing to be lookt upon. Did he bring the Children to the Birth, and wanted Strength to bring them forth? Did he set his own Work of his House on Foot, and yet is it carried on with no more Speed than that Forty-six Years are taken up before it be finished? Nebuchadnezzar could build the great Babylon in far less Time. And Alexander the Great could build I know not how many Alexandria's in a few Years above Six; which is the odd Number in this Account. And the Work wherein God's own Hand was a first and chief Mover, to find such a Delay.
And so indeed God's Work of Building himself up a House; his Work of Reforming, Repairing a Church, a People, a Nation, hath ever gone but slowly on; and the Wheels of that Work ever driven very heavy. Do I need Instances? We may take it too sadly at home.
Well, from this present Business of the slow Proceeding that is hinted in the foresaid Words of the Jews, we cannot but think of God's Providence, and may very well be called to consider of it, since there came such interfering in this Business of Building God's own House. Which one would have thought Divine Providence would have carried on with more Success and Speed. Strange Dispensation of Providence! That seems different, nay, contrary to it self; and one while to promote one way, another while the contrary. As if the same God that was well pleased with the Building of his House, and commanded it, seemed as well content, when the Building was hindred; and his Providence would not remove that Hindrance. It was the Dispensation of God's Providence that this Building of it was begun and set upon; and it was not without the Dispensation of his Providence, that it went so slowly on, and was hindred. What is the Providence of God at Variance with it self? It was a Dispensation of Providence, that Cyrus the first King makes Proclamation for the setting upon the Building; and it was not without the Dispensation of Providence, that Artaxerxes the second King made Proclamation for the stopping of the Work begun. That great God that could build all the World in Six Days by Word of Mouth, could have carried on this Building with a great deal more Quickness, could have restrained all the Enemies that stopped it, and could have taken away all Stops. Therefore it was not without his Providence, that it was so long in Building, as it was by his Providence that it was begun. Dispensations of Providence, that seem contrary one to another.
To speak to this Point, we may first fitly begin with that, 2 Pet. iii.19. The Lord is not slack concerning his Promise, as some Men count Slackness. Here was a thing of a clean contrary Tenor. The Place we are upon speaks of Building the Temple; this of Peter of destroying it, the City and the Nation. God had promised and foretold of such a thing to come, and it was long first; and as yet not in Sight to the most Eyes. Thereupon ungodly Men begin to mock, Where is the Promise of his Coming to do that Work? All things continue as from the beginning: Here is no Sign, no Shadow of any such Matter. Well, saith the Apostle, yet for all this, God is not slack of his Promise, as you count Slackness. So God had promised concerning the Building of the Temple, that all Mountains of Hindrance should before Zerubbabel become a Plain; and that he should bring forth the Topstone thereof with shouting, crying Grace, Grace unto it, Zech. iv.7. And that greater should be the Glory of that Temple than the former, Hag. ii.9. For that the Lord of the Temple himself, CHRIST, should come unto his Temple, Mal. iii.1. But where was the Performance of these Promises, when all the Reign of Artaxerxes the Work wholly ceaseth, and not one Stroke done of it all that while. Ezra iv.24? And yet the Lord is not slack of his Promise, as some count Slackness.
And how is that, that some Men count Slackness? As if God minded not his Promise, or drowsily and carelesly delayed to perform what he had promised? As that wretched Servant in the Gospel, My Master delays his Coming; and therefore he falls to eating and drinking, and being drunk, and beating his Fellow-Servants. And those wretched ones in Esay v.19. that make a Mock of the Promise, as if it would never be performed, because they saw it not performed already; they said, Let him make speed, and hasten his Work, that we may see it. But God is not slack of his Promise, as Men count Slackness. God's Work is still going on towards the End promised, tho' Men see it not, but account him slack, because they see it not. In that Case that S. Peter speaks of, the Promise of his Coming in Vengeance against Jerusalem, the Wicked mocked and laughed, and Where is the Promise of his Coming? Why? His Work towards that End was going on as fast as might be. He was gathering in his own by the Gospel out of that wicked Generation, that they should not perish with them. And when that Work is done, then his Promise will come with a Vengeance. So in this very thing we are upon, while the Building of the Temple is hindred, God's Work towards the finishing it is going on.
But to take Notice more particularly of God's Providence and Dispensation in such Cases, we shall do it from this Observation, that all Times and Events are determined with God. That nothing occurreth in the World without his Determination, his Predetermination. He had determined the Time, when the Temple should be finished; he had determined all the Events that should interpose before. Some have emblemed, or resembled God by a Circle. And a Circle is so comprehensive, that there is nothing in the World but is within the Comprehension of it. The everlasting Arms reach to all things, encompass all things, tho' not all alike by way of Embracing, yet by way of Comprehending. Divine Providence is like the Universe, nothing is on the outside of it, but all things within: Nothing occurrs without, or beyond the Bounds of Providence, but all within its Verge and Circumscription. I say, all Times and Events are determined with God: And to give Proof of this in reference to both Times and Events, need I to do any more, but only to remind you of the Prophesies in Scripture, wherein were foretold the Times and Events of Things that should come to pass Hundreds, Thousands of Years after? Did not God, that by his Prophets foretold these things, by his Providence determine, foredetermine of those things?
V. How the Face and Backparts of God, Exod. xxxiii.20, 23. are to be understood.
GOD is the best Definer of himself. And it is very remarkable there where God gives Account of what he is, Exod. xxxiii. he tells Moses, that he cannot see his FACE, for none can see his FACE and live. But that he would hide him in the Rock, and cover him with his Hand, while his Glory passed by; and when that was past by, he would take away his Hand, and he should see his BACKPARTS, for his FACE could not be seen. Now what was this GLORY of God, this FACE of God, that could not be seen? It was the Dread, and Terror, and Severity of God, as he is a Consuming Fire. And when that Terror was past and over, then upon the Discovery of his BACKPARTS, Moses hears this Character of him, The Lord merciful, and gracious, long-suffering, and abundant in Goodness and Truth: Keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin: According to that Distinction, Chap. xxxiii.18, 19. Moses said, I beseech thee shew me thy GLORY. And the Lord answers him, I will make all my Goodness pass before thee. His GLORY, that is, his Dread and Terror, is his FACE, his FOREPARTS; that that is first to be apprehended of us in our Conception of God, before we come to conceive of his Mercy.
We are to look on his Foreparts first, before we see his Backparts. As in his Discovery to Elias, he first came in Fire, in an Earthquake, in a great Wind; and then cometh a still, gentle Voice. The Terror of the Lord is first to be studied, to fit the Heart for the right studying … …is Mercy.
VI. An Enquiry, What that first Resurrection is, Rev. xx.5.
THE Hour is coming, and now is, when the Dead shall hear the Voice of the Son of God, and they that hear shall live, John v.25. That this means not the general Resurrection at the last Day is plain enough by this, that he saith, The Hour is NOW when the Dead shall hear, &c. and he speaks distinctly of the General Resurrection at ver. 28. But the raising of the Dead that he means here, is the raising of the Heathen from the Death of Sin to the Life of Righteousness: The Heathen, that had lyen 2200 Years in Darkness and the Shadow of Death; that had been dead in Trespasses and Sins, Eph. ii.1. Buried in all Idolatry, Ignorance, Darkness, Wickedness and Abhomination, from the Confusion at Babel. When Christ came, and sent his Voice among them by the Gospel, these dead Souls lived, as it were come out of Death and the Graves, to the Life of Grace, Holiness, and the Obedience of the Gospel.
And this is that first Resurrection, mentioned Rev. xx.5. when the old Serpent, the Devil, was bound up by the Chain of the Gospel: So that he could no more deceive the Nations; as ver. 3. That he should no more delude the poor Heathen with Idols, and Oracles, and Miracles, and such Delusions, as he had done. This is the first Resurrection.
Here is a Resurrection; the great Work of Christ, and a great End of his Coming: But it is a Resurrection of Souls, vile Souls, to make them Glorious, like his Soul: Souls changed with a great and blessed Change from Death to Life. This is the mighty Work of a Resurrection. Observe, how the Apostle sets it out, Eph. i.19. What is the exceeding Greatness of his Power to usward that believe; according to the working of his mighty Power, which he wrought in Christ when he raised him from the Dead. God's bringing Men to believe, his changing them from the State of Nature and Unbelief into the State of Grace and Faith, is the great, exceeding great Work of God's Power. Such a mighty Working as that was, when God raised Christ from the Dead. A first Resurrection. And take that withal, Rev. xx.6. Blessed and holy is he that hath part in the First Resurrection: On such the Second Death hath no Power. Either we must have a Part in the First Resurrection, the raising of the Soul from the Death of Sin and Unbelief, or never Blessed, never Holy, never escape the Power of the Second Death.
VII. An Examination into the Reason of that Eruption of the Apostle, O! the Depth of the Riches both of the Wisdom and Knowledge of God! Rom. xi.33.
THE Cause of which Admiration lyes in the Verse before: For God hath concluded them all in Unbelief, that he might have Mercy upon all. A strange Conclusion! Doth it not almost speak to this Sense, they all became Unbelievers, that they might become Believers? He hath concluded all under Darkness, that he might bring them to Light. Like Elias pouring Water, where he meant to fetch out Fire. The 25th Verse of that Chapter will help to clear this Matter very pregnantly. Brethren, I would not that ye should be ignorant of this Mystery, that Blindness in part is happened unto Israel, until the Fulness of the Gentiles be come in. Blindness foreign, In Parts, is happened unto Israel; for that is his meaning. And for the Observation of it, take notice of these two Things.
I. That the Apostle throughout the whole Chapter never names the Jews, but Israel. Because he is treating of the whole Seed of Israel: Not the Jews only of the two Tribes, but the Israelites of the ten Tribes also.
II. The Seed of Israel then considered in general had Blindness happened to them In Parts. First, The ten Tribes were blinded by Jeroboam's Idolatry; and that was their Ruin and Casting off. Then the two Tribes were blinded by their Traditions: And that was their Ruin also, and Casting off.
Now this is the Mystery, which he would not have them ignorant of, that whereas the Gentiles were blinded also, as well as Israel, and before, and longer than Israel; and that there were many Prophesies and Predictions, that they should be at last unblinded, and come to the Light; it pleased God to conclude Israel under Blindness too, first the ten Tribes, and then the two, till the Gentiles should be unblinded by the coming in of the Light of the Gospel, and then Israel is unblinded also, Viz. That Remnant of them that belonged to the Election of Grace, as he speaks ver. 5.
Thus God concluded all under Blindness, all under Unbelief, that he might have Mercy upon all; the Gentiles under Unbelief, the ten Tribes under Unbelief, and the two Tribes under Unbelief; that at length he might, as he did at the bringing in of the Gospel, shew Mercy unto all, in bringing Jew, Gentile, and Israelite, to believe.
And observe what he saith in the next Verses before: As ye, O Romans, who are Gentiles, in time past have not believed, yet now have obtained Mercy through their Unbelief: So these Israelites also now have not believed, that through your Mercy they might obtain Mercy. Their Unbelief hath caused God to hearken unto you, O Gentiles, for his Church; and to bring you to believe hereby was great Mercy to you. And through this Mercy to you, the Gospel rising and shining to you, (thus bringing you to believe) Mercy also ariseth to them in the same shining of the Gospel, that they also may believe. Here is Mercy to Gentile, Mercy to Jew, Mercy to Israelite. God hath concluded all under Unbelief, that he might have Mercy upon all. And therefore, O! the Depth of the Riches of the Wisdom and Knowledge of God.
VIII. Asa's perfect Heart how reconcileable with his Sufferance of the High Places.
IT is said concerning Asa King of Judah, Nevertheless Asa his Heart was perfect with the Lord all his Days, 1 Kin. xv.14. A Humane Chronicler is not able to say, Such an one's HEART was perfect … because he is not able to discern, what the Heart … ▪ He writes the Story of a Man's Actions, he cannot write the Story of his Heart, because he cannot know it. But he that held the Pen, and wrote these sacred Chronicles, the Holy Ghost saw the Carriage of all Actions, saw the secret Frame and Temper of all Hearts; and he was able to give Judgment of them, whether they were good or evil; and he could not but give right Judgment. How happy then is this good Man, of whom he gives this true, and most noble Testimony, Asa his Heart was perfect with the Lord all his Days. A more renowned Memorial than what all your Chroniclers can say concerning Alexander the Great, Julius Cesar, Tamerlane, or the great Conquerors of the World. Their Story is like that Appearance of Elias at Mount Horeb, a dreadful Earthquake, a tearing Wind, a devouring Fire. In their Story nothing but blustering in the World, and blundering of Nations, Sword, and Blood, and Fire, and Plunder. This is all the Noise and Sound of their Fame. But happy is he that comes off with such a soft, sweet, still Voice as this, Nevertheless Asa's Heart, &c.
The first Word Nevertheless doth bring in an Excuse, or Pleading for Asa in an Accusation that might be laid against him. Oh! he reforms and pulls down Images, and destroys Idolatry, and keeps ado; and in the mean while he lets the People go contrary to the Command of God, in offering Sacrifices in the High Places. 'Tis true, they do so; and they should not do so; but it is not through any faultering of Asa in his Religion and Piety. For his Heart is perfect with God for all this.
The High Places were not taken away. And the High Places were taken away, if you compare the Story well together. 2 Chron. xiv.3. He took away the Altars of the strange Gods, and the HIGH PLACES, and brake down the Images, and cut down the Groves. There the High Places are taken away; that is, High Places used for Idolatrous Worship. But in 1 King. xiv. the High Places are not taken away; that is, that were used to the Worship of the true God; even their sacrificing to God in every one of their own Towns and Cities, when they might not lawfully Sacrifice any where, but at Hierusalem. See Deut. xii.5, 6.
And yet you find that it was their common Practice to Sacrifice at their own Synagogues in their own Towns. And how oft do you find it in the Stories of the Kings of Judah, yea, of the good Kings, as is said of Asa here: Such and such Kings did right in the Sight of the Lord: Nevertheless the High Places were not taken away: the People still offered in High Places. And remarkable is that Passage, which I believe every one doth not observe, in 1 Kin. xix.10. Elias complains, The Children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets, &c. Elias his Converse was with the Children of Israel of the ten Tribes, or of Samaria; and of these he complains, that they had thrown down God's Altars. They have thrown down THINE Altars. Why? God by his own Appointment had but one Altar, Viz. That that was at the Temple. And then how doth he speak of God's Altars otherwhere? It was of the Altars which they had set up at their own Synagogues, whereon to offer to the true God. Because upon every Occasion they thought it too great a Journey to go to Jerusalem to offer their Offerings.
It might not be an impertinent Discussion to search out, under what Notion these High Places were yet standing, and in Use, even in the Times of some of the good Kings. Whether it were by God's Connivance and Toleration; as he connived at their Poligamy, which was besides the Institution of Matrimony; and as he tolerated their Divorces, because of the Hardness of their Hearts. Or was it done by the Kings themselves in the Way of Policy and Prudence; that the People might be eased as much as might be in their Religion, and not be compelled more than needs must, to travail to Jerusalem; but that they might offer their Sacrifices at their own Parish Churches. But I shall not insist upon that Inquiry. Whatsoever Failing or Offence there was in tolerating these High Places, yet Nevertheless Asa's Heart was perfect with the Lord. And it was not out of any faultering in his Religion, that these High Places were not taken away, nor out of any halting with God. For his Heart was perfect.
It may seem very hard to reconcile these two together, that he failed to reform thoroughly for God, and yet that his Heart was perfect with God. Much more will it seem hard to reconcile what is besides said of him elsewhere, to what is said of him here, that his Heart was perfect. When Baasha King of Israel comes in War against him, he is shaken in his Confidence and Reliance upon God, and plunders all the Treasures of the Temple, to send Money to the King of Syria, to fight for him. Can we here subjoin the Words before us, Nevertheless Asa's Heart, &c? Nay, yet worse, 2 Chron. xvi. When he is reproved, he claps up the Prophet in Prison. And can we write under such a Passage as that, Nevertheless Asa's Heart was perfect? Nay, yet not much better, ver. 10. He oppressed some of the People at that time. And ver. 12. In his Age he grows diseased in his Feet, until his Disease was exceeding great: yet in his Disease he sought not to the Lord, but to Physicians. And can the Undersong still be, Nevertheless Asa's Heart was perfect?
That his Heart was so, is confirmed by the Mouth of two Witnesses, the Book of Kings and Chronicles; and the Mouth of the Holy Ghost hath spoken it twice over, here and there; and his Word is Truth, and no Falshood in it.
Therefore the Work is, to consider, How these things may be reconciled; How a perfect Heart may consist with such Failings, or such Failings with a perfect Heart: And here the great Matter is to consider what a perfect Heart is, which God requires and looks after.
I answer, as the Heart means not that Fleshly Part in our Bosoms, so called, but our Affections; so a Heart perfect with God means the Bent and Affections of the Soul perfect towards him; the Moving, the Inclinations of the Soul and Affections right towards him. As a Wife most dearly and intirely, and with all her Soul loves her Husband. From which Parallel I may take up in one Particular the whole Matter: namely, that a Heart perfect with God is a Man that loves …he Lord with all the Heart, and Soul, and Mind; and whose whole and intire Affections are laid out upon God. And where this is,
First, The Aim of the Heart will be perfect in reference to God's Law.
Secondly, The Frame of the Heart will be perfect in its own Compactedness, as to things relating to God. That is, when there is a Divine Consort in the Soul, when Understanding, Conscience, Will, Affections are all tuned together to the Work of God; when all act together in the Ways of pleasing and serving God.
This is a perfect Heart with God, tho' in it may be many Imperfections; as it was with Asa. Hence may be gathered two Conclusions.
I. That a perfect Heart may have its Failings.
II. That God passeth by the Failings of that Man, whose Heart is perfect with him.
IX. In what Sense the Apostle thanks God, that the believing Romans had been the Servants of Sin.
GOD be thanked that ye were the Servants of Sin, Rom. vi.17. Had he said, God be thanked that ye were the Servants of Righteousness, it had been very proper; but to hear him say, God be thanked that ye were the Servants of Sin, may make us amazed. One would think this were almost next Door to Blessing an Idol, which is spoken of Es. lxvi.3. to bless God for Mens being sinful. But to clear the Apostle's Sense, consider two things.
I. We have some Men saying in Latin Authors, Fuimus Troes, sed miserum est Fuisse; i. e. We were of the City Troy, but it is our Unhappiness, that we must say, WE WERE; and cannot, Now we are. So in this Case, God be thanked that ye were the Servants of Sin; that it may be said, Ye were; but that now ye are not. But,
II. Since there is mention of Servants, take a Parallel, viz. an Israelite, saying thus, God be thanked that ye were Bondmen in Egypt. His meaning is especially to thank God for their Delivery out of Egypt, and what accrued to them upon their being Bondmen there. They had never seen so great Wonders, never seen so great Deliverance, had they not been Bondmen. And he thanks not God barely for their Bondage, but for the Good and Mercy that followed it. So, God be thanked that ye were the Servants of Sin: Else ye had never known the Riches of the Grace of God; else ye had never come to prize the Infiniteness of his Mercy in your Deliverance. Ye had never been so careful to be Servants of Righteousness, but that ye have known what Slavery it is to be Servants of Sin. So that he gives not God Thanks barely for their Slavery to Sin, but especially for what was come to pass with them upon their Sinfulness. He would not say to any upon Earth, God be thanked, that ye ARE so sinful; but he says, God be thanked, that ye VVERE, and are not. That God made your great Sinfulness his Opportunity to shew you Mercy.
X. The Papists, the Millenaries, and the Traditionary Jews confuted from that Place, Whom the Heavens must contain, until the Times of Restitution of all things, &c. Act. iii.21.
HE shall send Jesus Christ to you, Act. iii.20. And yet the Heavens must contain him. A Paradox; unless Christ could be in many Places at once. VVhichWhich the Papists would fain justifie, that they may have his Body in every Sacrament. And yet there is a great Truth in this Paradox, if we distinguish 'twixt the very Person of Christ, and the Influence that proceeds from him. As God dwelleth in the highest Heaven, and yet dwelleth in an humble Heart. As the Sun is in the Firmament, and yet the Sun in his Influence is on the Earth also. So Christ in his Body and Person is in Heaven; and the Heaven must contain him, till the Restitution of all things; and yet Christ is among Men in the Vertue of his VVord, and Influence of his Spirit. As the Prince is on his Throne, and yet the Diffusion of his Power, Justice, Clemency, is thro' his whole Kingdom.
The Presence of Christ is everywhere, as he is God; and his VVord and Spirit everywhere, where he pleaseth to send them. But that the BODY of Christ should be everywhere is utterly against all Philosophy, Divinity, Scripture, and the Nature of a Body. And the Doctrine that Christ's very Body is received by every one that receiveth the Sacrament, is clean against all these, and against the very Nature of a Sacrament. But the thing is not worth insisting on; tho' an Argument is commonly taken hence to confute that Doctrine.
Restitution.] This is a VVord of Difficulty, and requires some Resolution; and which being resolved will help the better to understand the rest of the Verse. foreign, Restitution, or Restoring of all things. Times of Restoring of all things? Restitution? To what? To their old Estate? Or to a new and a better Estate? This Expression breeds the main Difficulty in this Place. And this encourages the Millenary to dream of Christ's reigning here on Earth a Thousand Years before the final End of the VVorld. For then they conceive the Jews shall be restored to be a People again, universal Peace to be restored to all the VVorld, and Swords beaten into Plowshares, and Spears into Pruning hooks. Then an universal Peace, Concord and Tranquility to be restored to the Church, and all the Glorious Things the Prophets have spoken of, to come to pass, and be settled.
I. The VVord indeed in Greek Authors commonly signifies Restoration to a former Estate. Hence Circuitus Solis, the Course of the Sun from the Vernal Equinox to that Point again is called the Restoration of the Year. And so is that to be understood, Acts i.6. Lord, wilt thou at this Time restore the Kingdom to Israel? That is, that Israel shall have a Kingdom, as heretofore. But how does this Sense agree here? The restoring of all things in the Prophets to their former Estate. What former Estate can here be meant to be the Pattern of another to come? And the Millenary will not agree to this Interpretation, who dreams not of restoring to any former Estate, but to such an one as never was before.
II. Therefore there may be Restoration, or Restitution to a better Estate. As Mat. xvii.11. Elias truly shall first come, and restore all things. Now Elias in the Baptist restored not all things to the former Estate, but to a new and better. And it is said, He restored all things. Yet here all things are to be restored still, and the Restoration not yet effected. Therefore that Restoration cannot be the Restoration here meant neither. Therefore,
III. The meaning is Making good, Accomplishing all things. So Elias Baptist made good all things written of him, and that concerned his Office. And the Times are coming, when there shall be an accomplishing, and making good all Things in the Prophets. And so the Arabic reads, Until the Times which shall confirm the fulfilling of all those things God hath spoken by the Prophets. And the Syriac not much unlike.
But it will be demanded then, When are those Times, when all things spoken by the Prophets shall be fulfilled? Truly Reason it self may answer, At the end of the World. For have not the Prophets spoke of the end of all things, and of the Resurrection both of the Just and Unjust, and of the Eternal Reward of both? Till that time then the Heavens must contain Christ. And where should we look for Christ at any time in any Generation, but in Heaven?
All things that God hath spoken by the Mouth of his Holy Prophets.] The Apostle, in so saying, seems to face the saying of the Jews Traditions in this Case. To give you a brief Story of their Traditions.
1. Before the Captivity they had Prophets, Urim, Visions of God, Apparitions of Angels: So that in Matters of Doubt they resorted to a Prophet; as Saul and his Servant to Samuel: In Matters of State to Urim, as David did.
2. After the Captivity these ceased, viz. After the first Generation. No Vision, no Prophet more. So that in how changed a Condition were they now? How destitute of their great Priviledge?
3. Then the Devil saw his Opportunity, and stirred up some Instruments to foist Traditions upon them, instead of Oracles. And they taught, that God gave a written Law, but an unwritten Exposition of it. And some Glosses, that they had invented themselves, they imposed, as the very Words of God to Moses at Sinai. So that every fond Invention of Men now went current, as the Oracles of God. And this is the undoing of the Nation to this Day. Against these our Saviour so declaimeth, Mat. xv.3. Why do you transgress the Commandment of God by your Tradition? And in other Places. And the Apostle, 1 Pet. i.18. where he speaks of their vain Conversation received by Tradition from their Fathers.
Now these Traditions in the two greatest Points of Religion, viz. Concerning Christ, and the Way of Salvation, had introduced Doctrines as contrary to the Prophets and Truth, as might be. They made the Way to Salvation so easie, that it was no strait Gate, nor narrow Way, that led thither, but a few Ceremonious Works, Washings, Purifications, Sacrifices, would do the Business. By these they thought they could be justified. And how easie was it to perform these? As for Christ our Messias, they thought he should be a Temporal Deliverer, and would live always, and converse among them, and enstate and keep them in all Earthly Pomp and Prosperity.
To this it is the Apostle speaks here, God will send Jesus Christ among you, but not as your Traditions teach, to be always bodily present with you; for he is now in Heaven, and Heaven must contain him, and there he must be, till the restoring, or accomplishing, of all things. But not of all things that are spoken by your Masters of Traditions, but which God hath spoken by the Mouth of his holy Prophets: According to the Sense of the Prophets, not your Traditions.