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so ; but inasmuch as thou hast finned and done evil, and which is to be seen in thy fallen countenance ; sin lies at the door of thy conscience, which, when once opened, it will enter in, and make dreadful work ; as it did a little after ; which made him say, My punishment is greater than I can bear. But admitting that the word signifies acceptance, and be render'd, all there not be an acceptance? it is to be understood, not of an acceptance of his person, þut of his facrifices and services.

III. It remains to be confider'd, whether Cain had a day of grace e, in which it was possible for him to be accepted with God.

1. There is no acceptance of any man's person, but as he is considered in Christ the Mediator. Now as there is no reason to believe that ever Cain, who was of the wicked one, the Devil, was ever in Christ, or ever consider'd in him, so there is no reason to conclude, that he either was, or that it was possible for him to be accepted with God.

2. The text does not speak of his doing well in a moral or spiritual, but in a ceremonial way, and not at all of the acceptance of his person, on the foot of so doing, but at most, only of the acceptance of his facrifice and ceremonious services, supposing them rightly performed.

So says Barclay in his Apology, p. 154.

3. These

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I. De necenar . Ordet unde:

franc ze ienfe or this tex.. to enquire,

1. Woc is meant by the Spirit of God; and whether the Holy Ghoft, the third perfon in the Trinity, is design d or not?

1. Some of the Jewish writers' think, that the soul of man is intended, which is called not only the spirit of man, but also the Spirit of God; as in chole words of $ R. Levi Ben Gerfom, R Acen Er#. in loc,


Jobs, All the while my breath is in me, and the Spirit of God is in my nostrils. Some of them "derive the word 117, translated strive, from 173, which fignifies the scabbard of a sword, and say, what the scabbard is to the sword, that the body is to the foul ; and give this as the sense of the words; My Spi. rit, or the soul which I have put into man, shall not always abide in him as a sword in its scabbard ; I will unsheath it, I will draw it out; he shall not live always, seeing he is flesh, corrupt, given up to carnal lusts ; yet his days, or term of life, which I will now shorten, shall be one hundred and twenty years. Another of them i delivers the fenfe of the words to this purpose ;

My Spirit, which I have breached into man, shall not be any more in contention with the body; for it does not delight, nor receive profit from the desires of the body; for the body is drawn after beastly defires, and that because it is flesh, and its desires are plunged and fixed in the propagacion of the flesh : However, I will prolong their days one hundred and twenty years; and if they return by repentance, very well ; but if not, I will destroy them

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Job xxvii. 3:

So fome in R. Aben Ezra in loc. R. Hona in Bereshit Rabba, fol. 223, R. Joseph Kimchi in R. David Kimchi, Lib, Shorala, rad, I


of Genet. IT. 2. DET. DEFE 2-3 E PER 1 2 unua CSITINE END. mar. na Saz DI., IIEITTOT DID. I had to in sine, but I Ihan # na lang sil i mnr what I am. DNA my besweet mety ang ingat de una I a poin being tremil e na ganuid dust Since the two.T ITN mp ia arna fases, when I have a human and 280 twenty years mort. words nach obrains among lasrada MER À And if either of these senses be in the reasonings of the wees va chere words, in favour of anr branch of their scheme, fall to the ground; but I am wil ling to allow,

3. That by the Spirit of God we are ra understand the Holy Ghost; to Yomikos Ben Uzziel, in, his Targum, exprelly calls him ; and I am the racher induced ro he lieve this to be the meaning of the phrate! fince the apostle Peter, when he peaks of Christ's being put to death in the play, and

k vid. Fuller, Miscell. Sacra, I. s, &$. & Vatablun, # Capellus in loc,


quickned by the Spirit ; which is to be understood of the Holy Spirit, adds, by which, i. e. by which spirit, also he went and preach'd unto the spirits in prison, which Fometimes were disobedient, when once the long-suffering of God waited in the days of Noab; which words refer'to those in Genens, and are the best key ’unto them, and comment on them. I proceed to consider,

II. Whether 'the Holy Spirit was in the men of the old world, since, as it is observed “, the words may be render'd, My spirit shall not always strive in man; and whether it may be concluded from hence, that the Spirit of God is in every man, from whom he may wholly remove through man's misconduct.

1. The Spirit of God is every where, in every creature, and so in every man, as he is the omnipresent God : hence says the Psalmist", Whitber shall I Ay from thy Spirit ? He

may also be in some persons by his gifts, natural or divine, and that either in an ordinary, or in an extraordinary way, or by fome operations of his on the mind; which are not of a saving nature, nor designed to a saving purpose ; and in one or other of these senses, the manifestation of the spirit is given to every man to profit withal ; and the spiI pct. iii. 18, 19, 20,

m Barclay's Apology, p. 154. Pfal. cxxxix. 7, 1 Cor. xii. 7.


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