The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON Preached upon

ACTS VII. 53.

Who have received the Law by the disposition of Angels, and have not kept it.

I Concluded last day with mention, how God would have none of his Commandments to be dallied and trifled withal, from that dread∣ful example of the poor Prophet, that broke Gods Commandment in eating and drinking in Bethel, being cheated into that transgressi∣on by the lie of another Prophet: and yet he escaped not, though his ignorance might something excuse him; but a Lion met him by the way and slew him.

I have chosen these words in the prosecution of that subject: to consider a little upon Gods giving his Commands or Laws, and mans too common violating them, and mis∣demeanor against them. The Law given by the disposition of Angels, but men not keep∣ing it.

The words are the words of Steven, pleading for his life, and answering that charge that his accusers laid against him; of Blasphemy against Moses; for that he had said, That the rites of Moses should be changed: and against the Temple; for that he said, That holy place and City should be destroyed. How he answers particularly to this accusation I shall not trouble you with observing: in the conclusion of his speech he comes to speak home to the persons, both of them that accused him, and of them that sat in judgment upon him. He first calls them all stif-necked, and uncircumcised both in heart and ears. Then he chargeth them all with all resistance of the Holy Ghost, speaking by the mouth of the Prophets: chargeth their Fathers with persecuting and slaying the Prophets, and them with the murther of the great Prophet, Christ: and concludes his speech with the words before us, Who have received the Law by the disposition of Angels, and have not kept it.

In the words is sweet and sower, life and death, light and darkness. Ye received the Law by the disposition of Angels, this is like Ezekiels book sweet in the mouth: but ye have not kept it, that is in the belly as bitter as gall. In the former clause, you may see Israel before mount Sinai in a happy condition, receiving the Law: in the latter, you may see them a little from it, undoing themselves by making a golden Calf. And to that par∣ticular we might very well apply the words. There were thousands of Angels in the Mount, when ye received the Law, but ye so little kept it, that within forty days ye broke the two first Commandments of it, viz. Thou shalt have none other Gods before me. And, Thou shalt not make to thy self any graven Image.

But it may be questioned, whether he saying, They received the Law by the Disposition of Angels, means the Angels that were attending God, when he gave the Law at Sinai. True, the Scriptures mention frequently the presence of Angels with God, when he gave the Law. Two only may serve instead of more, Deut. XXXIII. 2. He came with ten thousands of his holy ones, at his right hand was a firy Law for them, Psal. LXVIII. 17. The charets of God are twenty thousand, even thousands of Angels; the Lord is among them, as in Sinai the holy place. But what did the Angels that were there? You read not, nor hear of a word that they spake, but it was the Lord, that spake these words, and said, I am the Lord thy God.

For the understanding therefore of the Martyrs meaning:

First, We may mention a wild conception of the Jews, that say, That all they that heard the Law uttered by God from Mount Sinai, were by that very hearing made like

unto the Angels; that they should never have begot children, never grown old, never died, but have been as the Angels, had not that unlucky business of the Golden Calf fallen out, and that turned them to sinful and mortal men again. There is a strange con∣struction in the original Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our English renders, By the disposition of Angels; whereas the word in the strictest propriety should be read, Unto the dispositi∣on of Angels. As if Steven did rub their own opinion upon them, as is frequently done by the Apostles, and that his meaning should be this, You say and conceive that the very receiving of the Law, did translate and dispose them that heard it into the very predicat and state of Angels, and yet this brave Law you have not kept. The Law that you conceit made others Angels, you have made but dirt; and that that you think had so noble an ef∣fect upon them that heard it, hath had no good effect upon you at all; for ye have not kept it.

But this Interpretation I shall not insist upon, though it be very frequent with the Apostles arguing with the Jews, to confute them from their own Opinions and Tenets. I shall name but two to you, 1 Cor. XI. 10. For this cause ought the woman to have power on her head, because of the Angels. Where the Apostle argues from their own concessi∣ons, practise and custom. And Jude, vers. 9. Yet Michael the Archangel, when contend∣ing with the Devil, he disputed about the body of Moses. Not that ever such a dispute was twixt Michael, or Christ, and the Devil about Moses body, but the Jews have such a conceit and story, and we meet with it in their writings; and the Apostle useth an ar∣gument from their own saying to confute their doing. But,

Secondly, If I should say, that there were none but Angels on the top of Mount Sinai at the giving of the Law, I should speak but the language of Steven, that speaks the words that we have in hand; at vers. 38. This Moses is he, that was in the Church in the wilderness with the Angel which spake to him in the Mount Sinai. It is said, God spake all these words, and said: and yet Steven saith, It was the Angel that spake to him in Mount Sinai. But he means the Angel of the Covenant, the Lord Christ; the Arch-angel or the chief or Lord of all the Angels.

And here let an Arian or Socinian, that denies the Godhead of Christ, compare Mo∣ses and Steven together, and learn to acknowledge the truth. Moses saith, it was God that spake to him in Mount Sinai; Steven saith, It was the Angel, viz. The Angel of the Covenant, Christ, who, as the Apostle saies, is God blessed for ever.

So that the great Angel Christ, at the giving of the Law, was the speaker, and all the created Angels his silent Attendants. And this Observation might be useful in some points of Divinity, that Christ gave the Law as well as he gave the Go∣spel. But,

Thirdly, The Prophets and Ministers in Scripture phrase are usually called Angels. Do I need to give instance? Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, or Minister at the Temple, that it is an error, Mal. II. 7. The Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Messenger or Angel, of the Lord of Hosts. And Chap. III. 1. Behold, I send my Angel, i. e. my messenger, before thy face. And to spare more, you remember that in Revel. I. ult. The seven stars are the Angels, or Ministers, of the seven Churches.

So that the words before us may be reduced to this sense, Ye received the Law by the disposition, preaching and explaining of the Prophets and Ministers, and have not kept it. And to this sense speaks, that Heb. II. 2. For if the word spoken by Angels, that is, Gods messengers the Prophets, were stedfast, and every transgression and disobedience received a just recompence of reward: How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord. That is, If the word in the mouth of the Prophets might not be transgressed, but there was a just recompence of reward paid to the trans∣gressor, much more he must be paid that neglects the Salvation spoken by the Lord Christ. And to the like sense may that be taken, in Gal. III. 19. The Law was added be∣cause of transgression, being ordained, disposed of, preached, by Angels, i. e. Prophets and Ministers, in the hand of a Mediator.

And this sense of Angels in the Text agrees very well with the words of Steven a lit∣tle before. Your Fathers persecuted and killed the Prophets, the Lords Angels or Messen∣gers, and ye have received the Law by such Angels or Ministers, but have not kept it. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Angel in the Greek Tongue signifies any messenger among men, as frequently as it does the Angels in Heaven.

And so taking all these constructions together, the words do fairly lead us to consider, what cause or reason God hath given men to keep his Law and Commandments, but men will not keep them. Some have written large and excellent Discourses concerning the equity and reasonableness of Christian Religion. And how large a discourse might be made upon this particular in our Religion, How it is agreeable to all the reason in the World to obey and keep Gods Commandments, which he hath given▪ The Socinian

requires a natural reason for what is supernatural, or else he must not believe it. Because it cannot be demonstrated in Logick, Philosophy, Mathematicks, how three should be one, and one should be three, therefore we must not believe, that there are three Persons in the Trinity, and but one God. But the wiser and more solid discourse would be ra∣ther to shew a reason, why we are to believe such a thing, than to seek a reason, why or how such a thing is. For there may be a plain reason to believe an article of Faith, the reason of which thing reason cannot fathom. So it may be but a sawcy, wild in∣quiry, what reason God had to give such and such particular commands. But it may be a pious and humble inquiry to search what reason we have to keep his Commandments, now he hath given them.

I. And the first reason we meet withal in all regular method and order is, because he hath given them, therefore we should keep them. Ye received the Law by the disposition of Angels, therefore ye should have kept it. The Command in it self does not only chal∣lenge our obedience of it, but the very giving of it does also challenge it. There is a bond in the giving as well as a bond in the Command it self, viz. a bond of love and mercy: that would impart his Will and Commands. David in Psal. CXLVII. ult. accounts it an incomparable mercy, that Israel had above other Nations, That God made his Law known to Jacob, and his statutes to Israel. And dealt not so with any Nation besides, neither had they knowledge of his Law.

And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given, that they might celebrate the Memorial of that great mercy; as he had instituted the Feast of the Passover at that just time of the year, when they were delivered out of Egypt, that they might commemorate the memory of that mercy. He would have them to own the giving of the Law an equal mercy with their delivery out of bondage. And what was the treasure of the Ark, or the precious things that were laid up there? The two Tables, and Pot of Manna. The Pot of Manna, that minded them of the merciful and miraculous food, wherewithal the Lord fed their bodies; and the two Tables, which minded them of the divine and heavenly food of their Souls, that Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.

That passage is worthy a great deal of meditation, Luke XII. 47, 48. He that knew his Masters will and did it not, shall be beaten with many stripes. But he that knew it not, and committed things worthy of stripes, shall be beaten with a few stripes. Now whether do you think it better to know our Masters will, or not to know it? To have God to impart his Commands to us, or not to impart them? Herein it might seem better not to know his Commands, because it we keep them not, not knowing them, there will follow the fewer stripes; but the more, if we know them and break them. But this weighs the ballance down on the other side, that it is impossible to avoid stripes, if there be not the knowledge of Gods Commands; it is possible to avoid them, if there be knowledge. More stripes indeed will be added, if we keep them not, but if we keep them, no stripes at all.

If we should dispute this question, whether God shewed more mercy in giving his Law and Commandments, or in giving the Gospel and promises? This might make some stand about the determination; because though the promises are given of an infinite mer∣cy, yet there is no possibility of coming up to the attaining of the promises, but in the way of the Commandments. In the Promises God shews, that he would do good to us, and save us; and in the Commandments he shews that he would have us to do good to our selves, and save our selves. Say not therefore, that it was any severity in God to lay any such binding Commandments upon men; acknowledge it mercy, that he would make known his Will and Commandments to thee. Wouldst thou change places with a Heathen or Pagan that never heard of the Law and Commandments of God? Dost thou not think it an infinite mercy that God hath revealed them to thee, and laid them before thee? In that very thing he shews, that he would not that thou shouldst perish without the knowledge of his Law, but that thou mightest know and keep his Com∣mandments and live. His Commandments are not bonds of iron, and fetters of brass, but they are the cords of men, and the bonds of Love. God gives them in mercy, that we might know what he would have us to do, and that we may do it, and be blessed in the deed; and this may be a second reason to urge our keeping of Gods Command∣ments, viz.

II. Because God gave them, that we might keep them. He gave them in mercy that we might keep them for our own good. God gave them with this intent that men should keep them, and that keeping them it might be well with them both here and ever. He speaks this once and again himself, Exek. XX. 11. I gave them my statutes, and shewed them my judgments, which if a man do, he shall ever live in them. And Deut. XXX. 15. I set before thee this day, in giving thee my Commandments, life and death, blessing and cursing,

that thou mayest obtain the one and escape the other. And observe his pathetical and affectionate expression to this purpose, Deut. V. 29. O that there were such a heart in this people, that they would fear me, and keep my commandments always, that it might be well with them, and with their children for ever.

So that these two things are observable concerning the Law and Commandments of God.

First, That the Commandments of the Law were given for a Gospel end: that though the Law be the ministration of death and condemnation, 2 Cor. III. yet the direct end of it was for life and salvation, Gal. III. 24. It was our School master to bring us to Christ, that we might be justified by faith. The Antinomians sure little consider what injuriousness they offer to God, when they say, the Law to Israel was a Covenant of works; as if God had given them a Covenant which should do them no good. For by the Law how little could they be justified? True indeed the Law is called his Covenant, the two Tables the Tables of his Covenant, but he means his Covenant of grace, to which the Law aimed and direct∣ed. And the Law was not a Covenant of works, but a noble part of the administration of the Covenant of grace. Tis true that the Law killeth, curseth, condemneth, but that is the first end of it, not the last; neither did God ordain it, that it should only con∣demn, and there end, but by condemning it might drive men on to seek salvation.

Secondly, That though the performing of the Law in one sense is impossible, yet the keeping of the Law in another is not impossible. It is impossible to perform the Law so exactly, as to be justified by it, yet tis not so impossible to keep the Law, as to be saved in it. Now what is it to keep the Law? When a man makes it only, and intirely his rule to walk by; and as near as he can, keeps from declining from it either to the right hand or left. God never gave his Law to fallen man with intention that he should per∣fectly perform it, when Adam did not, who had power to have done it. But he gave his Law to fallen man, that he should make it his Law; and that he should not walk law∣less, or after his own will, but that the Law of God should be his Law and Rule. And he that makes the commandments and Law of God his rule, whereby he walks, and keeps as close to that as he can, this man keeps the Law of God; though no man be able to perform it to justification.

Here then is a second inforcement to keep the Commandments of God, because they were given us for that very purpose, and there is a blessing and happiness in keeping them.

III. I might speak of the authority wherewith they were given, and of the terror in which they were given, fire and thunder, &c. Both of which speak the reason and obli∣gation for our obeying them. God commanded them, and he requires obedience; and he gave them in terror, as intimating what must follow upon disobedience to them.

But I shall speak only to what the Text especially speaks, viz. of his giving his Law and Commandments by the disposition of Angels, i. e. Prophets and Ministers, men like our selves. You may remember that in Exod. XX. that when the people had heard God speak from Sinai in such dreadful terror, they trembled and quaked, and stood afar off. And we are not able, say they, to hear this terrible voice of God any more, if we do, we shall die. Take thou, speaking to Moses, the words from the mouth of God, and speak thou to us. Be thou the Angel, or messenger of the Lord to us, to tell us what his mind and commandment is, and we can hear it, but if the Lord himself speak thus to us any more, we are but dead men. And the Lord did accordingly, first giving his Laws to Moses, that he might give them to the people; and afterwards raising up Prophets and Ministers among them that they might instruct them in his Laws and Commands. And so in all succeed∣ing generations. So that his Commandments come now to us not in fire and thunder, but in a still voice by men like unto our selves. Thus God draweth near to men in mild∣ness, and softness, that if it might be, he might win upon them: We Ambassadors of God beseech you in Christs stead, that you would receive the Commandments of God, and be saved.

IV. Lastly, The reasonableness of Gods Commandments is reason strong enough to en∣force our keeping of his Commandments, and obedience to them for the keeping them. Some of the Commands that God gave Israel in the Ceremonial Law were such as the reason of them was not so readily to be found out. For why may not I wear linsey wool∣sey, might a Jew say, as well as other people? Why may not I plow with an Ox and an Asse, as well as other Nations do? Why may not I eat such and such things good for diet, as other countries do? The reason of these commands and prohibitions lay deep, and were not so easie to be discovered. But God hath laid no such Commands upon us, but whose very equity is not only a bond upon us to keep them, but is a reason plain and apparent, why they were given.

What more reasonable thing in the World than that we should all love God, and our neighbour? And what greater equity in the World than that we should believe in

Christ, deny the World, mortifie corruption, live holily, and glorifie God, and seek to save our own Souls? Do we need to go to Heaven to fetch thence a reason of these Commandments, or to go beyond the Sea, to learn the equity of these precepts? Do we need to dig deep to find a reason, why we should be bound to these things? Do they not of themselves speak all equity and reason in the World? And as it is Rom. XII. that we should offer up our selves a holy living sacrifice to God, is it not a most reasonable ser∣vice, that is required of us?

Upon what hath been spoken these two consequences must needs be concluded.

First, That if there be so great reason to keep the Commandments of God, how un∣reasonable a thing then is it, not to keep them? The Scripture speaketh not in vain when it calls wicked men Fools: for they go against all reason, and have even lost their reason, unreasonable men, as the Apostle calls them, men that are without all rea∣son. Is there any pleading for Baal, as Gideons Father spoke? Is any reason to be plead∣ed for mens transgressing the Commands of God? Produce your arguments, bring forth your strong reasons to plead for your Idols, and Idolatry, saith God in derision to those that worshipped stocks and stones. Produce your arguments, bring forth your strong reasons, why you should transgress any of the Commands of God. And think you, you can answer or satisfie God with all the arguments you can invent? I must break such a Command, or I shall lose my pleasure; such a Command, or I shall lose my profit; such a Command, or I am crost, and shall lose my will. Excellent reasons! Wherewith∣al to out-argue the divine will of God; and excellent pleadings! To lay before God at the great day of judgment, and very likely to come off fairly with.

A good man, according to S. Peters counsel, should be ready to give a reason of the hope that is in him. Can a wicked man give any reason either of any hope in him, or of the evil that proceedeth from him? Sinning is a thing unreasonable; and where there is so great reason for the keeping of Gods commands, the breaking them must needs be against all reason. And from this very thing, if there were no other, must the Consci∣ence of ungodly men in Hell torture them for ever; because reason is now awaked with them, which they lulled a sleep in their lusts here: and now they see, how it was against all reason that they transgressed Gods commands.

Secondly, If there be so great reason and equity to bind men to keep the Command∣ments of God, certainly there is some reason and equity to bind them over to punishment, if they keep them not. Does God ever Command, and never demand what becomes of his Commands? Did he give them in such terror, and will no terror follow the breach of them?