virulency and multitudes of those that had embraced it apostatizing from it and becoming its bitter enemies This double fruit of gall and wormwood proceeded from one and the same root of bitterness viz. Their doting upon Judaism the word taken in a Civil sence as they accounted it a privilegial excellence to be a Jew or in a Religious sence as they expected to be justified by their Judaical works So that the very season and present juncture of affairs might very well give occasion unto the Apostle to handle the two Themes that faced these two great delusions so copiously in this Epistle above all other places viz. The casting off the Jews and coming in of the Gentiles to decry their boasting of being Jews and Justification by Faith to face their dangerous principle of Justification by their Works How he prosecutes his Discourse upon the point of Justification by Faith from the beginning of his Epistle hither any one may see plainly first confuting the opinion concerning Justification by Works and then proving that it is by Faith As to the former in Chap. I. he speaks of the works of the Heathen most abominable and clean contrary to justifying in Chap. II. of the works of the Jews most failing and infinitely short of justifying and yet concludes as to the second head he handles that the Believers of the one Nation and the other are justified Chap. III. 30. as well the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and not by works as the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith though it had been of so contrary works In Chap. IV. he instanceth in Abraham as serving to both his purposes shewing that he was not justified by his Works but by believing and that the rather because it was a common opinion and saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Abraham performed all the Law to a little and consequently that he was justified by that performance He sheweth that he believed and was justified by his faith before he received circumcision in which they placed so much of justification and that he received Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of the righteousness of faith which he had being yet uncircumcised and a seal of the righteousness of faith which should be in the uncircumcision or Gentiles that should come to believe as those words will also bear that he might be the Father of all that believe though they be not circumcised that righteousness might be imputed to them also vers 11. In this verse before as he begins to apply the Doctrine he had cleared and the word Therefore infers no less Upon which I shall not insist to examine whether by it he infers only the first clause of the Text as proved already That Justification is by Faith or the second also as proved likewise or now added to be proved That being Justified by Faith we have peace with God Nor shall I insist upon the connexion but take the words as they lie singly before us and methinks they are as Ephraim and Manasseh before Jacob both clauses so excellent that we may be at a stand on which to lay the right hand so great the mystery of Justification and so incomparable the happiness of having Peace that on which shall we fix to discourse in this hour I may not pass the former but in a word or two by the way hint something of the great mystery of Justification I. It is a mystery and wonder that I may say with that Apostle even the Angels desire to look into and that men have cause with amazement to look upon that ever a sinful wretch a condemned person should be justified before God But so it was in the Law he that was unclean with the deepest died legal uncleanness that could be if purified with the Purification of the Sanctuary he became clean II. It is a mystery that a sinner should be justified and yet whiles he lives in this world he is sinful still But so likewise it was in the Law the Leper was cleansed yet he was a Leper still Levit. XIII 13. In a case there mentioned the Priest was to pronounce him clean His condition was changed as to his restoring to the publick Worship and to the Congregation but his inherent distemper was not wholly removed III. It is a mystery that a sinner should be justified by Gods justice the property of which is to condemn sin and to punish sinners For we are justified not only by the grace and mercy of God but by the very justice of God And methinks the very word Justification speaks no less I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith In the Law was revealed the righteousness or justice of God condemning and in the Gospel the righteousness or justice of God justifying IV. It is a mystery that mans believing should justifie it being an Act of man and so infinitely unadaequate to Gods justifying But as in the Law he that would have his attonement made at the Altar and have his acceptance there must of necessity take the Priest in his thoughts and in his way to do it for him so Faith doth inevitably include also Christ the object of believing and his merit So that you cannot define this Gospel faith but with this comprehension that it is a trusting in the grace and promise of God through Christ. V. It is a mystery that a sinner should be justified or made righteous by the righteousness of another This is strange to the ears of the Jews who expected to be justified every one by his own righteousness Whereas they might have learned at the Temple that even the holiest things there were not holy of themselves but made holy by something else the Sacrifice by the Altar the Priest by his garments And this is that Faith that the Apostle speaks of in the place mentioned before The righteousness of God revealed from Faith to Faith I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God who immediately trusted in God upon the account of his own righteousness whereas This is a Faith or trusting in God upon the righteousness of Christ. VI. It is a mystery that whereas Faith is not the same for degree and measure in all that believe yet justification is the same in all that believe though their belief be in different measures and degrees So once in the Wilderness all gathered not Manna in the same measure yet when all came to measure they had all alike none above an Omer none under Sanctification indeed receiveth magis minus and one hath a greater degree or less of holiness than other but Justification is not so For all are justified alike the truth of faith justifying not the measure So actual sinfulness recipit magis minus and so some are greater sinners some less but origine sui 't is not so
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
whom the ends of the World are come Not the very best times of the World for the World hath lasted sixteen hundred years since Paul spake that and how long yet it may last who knoweth but the end of that old World of the Jewish State which then hasted on very fast In the same sense are the words of our Apostle in his first Epistle Chap. IV. 7. The end of all things is at hand Not the end the World but of that City Nation and oeconomy the like is that James V. 9. Behold the Judge standeth before the door and divers other of the like nature III. The vengance of Christ upon that people in that final destruction is set out and called his coming his coming in his Kingdom and in clouds and with power and great glory His coming Joh. XXI 22. In his Kingdom Matth. XVI ult In power and glory Matth. XXIV 30. Nor is this any figure for observe vers 34. This generation shall not pass till all these things be fulfilled Accordingly the day of that vengeance is called The day of the Lord. IV. The state of the Church and Gospel after that dissolution of that old World is called sometimes the World to come Heb. II. 5. sometimes new Heavens and new Earth as in the Text sometimes all things new as II Cor. V. 17. Old things are past away behold all things are become new So that by this time you see plainly the meaning of our Apostle at this place In the verses before he speaks of the dissolution of the Jewish Church and State in such terms as the Scripture useth to express it by as if it were the dissolution of the whole World And in the words of the Text of the new face and state of the Church and World upon the dissolution when a new people and new oeconomy took place We according to his promise The promise is in Esa. LXV 17. For behold I create new Heavens and a new Earth Where if you look into the context before you shall find the sense justified that I put upon the words and these new Heavens and new Earth created after the Jews casting off and destruction It is a strange opinion that would perswade you that the most glorious things that are foretold by the Prophets should come to pass when the Jews are called which calling is yet expected whereas those glorious things are plainly enough intimated to come to pass at the Jews casting off I might name many places I shall not expatiate upon that subject here this very Chapter speaks enough to justifie what I say In the second verse God complains I have spred out my hands all the day long to a rebellious people This the Apostle in the tenth of the Romans and the last applies unto that people But to Israel he saith All the day long have I stretched forth my hand to a disobedient and gainsaying people The Prophet along the Chapter telleth what shall become of that people At vers 6. I will not keep silence but will recompence even recompence into their basom Your iniquities and the iniquities of your fathers together saith the Lord which have burnt incense upon the mountains and blasphemed me upon the hills therefore c. At vers 12. I will number you to the sword and ye shall all bow down to the slaughter At vers 13. Behold my servants shall eat but ye shall be hungry c. At vers 15. You shall leave your name for a curse to my chosen And then follows the promise that is related to in the Text For behold I create new Heavens and a new Earth Though you are gone yet all the World shall not be gone with you For though I destroy my old people the old Heavens and Earth of the old oeconomy yet I shall provide my self a new people of the Gentiles when the Jews shall be a people no more and when that old World is destroyed I will create new Heavens and a new Earth Such another passage is that of our Saviour Matth. XXIV 31. where when he had described the ruine of the Jewish Nation in the terms we have spoken of before and it might be questioned what then shall become of a Church and where shall it be The Son of man saith he shall send his Angels or Ministers with the sound of the trumpet of the Gospel and they shall gather together his elect from the four winds from one end of the Heaven to the other among all Nations Thus had Peter read this great promise in Esay the Evangelical Prophet thus had he heard it from the mouth of the great Prophet his sacred Master and therefore it is no wonder if when it is confirmed by the mouth of two such witnesses he undoubtedly look for new Heavens and a new Earth according to such a promise But what is meant by righteousness in this place 1. Not Gods primitive or distributive righteousness or justice for that was ever Gen. XVIII The Judge of all the World did right ever since the World was In the old World in all the World and the same for this yesterday and to day and for ever 2. Not that men were more righteous toward the latter end of the World than before as some dream of such glorious things yet to come for there is no such promise in all the Scripture True indeed that promise of such glorious things was in the last days of Jerusalem but where is any promise of any such things in the last days of the World 3. Nor doth it mean the glorified estate for where do you find righteousness applied to that estate It is commonly applied to the state of believers here 4. Therefore it means justification of sinners or that righteousness by which they are justified The righteousness of God which is witnessed by the Law and the Prophets Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe as the Apostle most divinely doth expound it This is the righteousness that is so gloriously spoken of throughout all the Scriptures Dan. IX 24. To bring in everlasting righteousness Esa. LVI 1. My righteousness is near to be revealed to which that is agreeable Rom. I. 17. In the Gospel the righteousness of God is revealed from faith to faith Why Was not the righteousness of God revealed in all times before Was not his justice revealed in the Law Yea his condemning justice but his justifying justice in the Gospel This the meaning of the Apostle here That as God had promised to Create new Heavens and a new Earth a new Church and People and oeconomy among the Gentiles when the old Judaick one should be destroyed so in this new created World justifying righteousness should dwell most evidently and appear most glorious when such abominable ones as the Gentiles had been should be justified Justifying righteousness had shewed it self in the World in all generations from Adam and righteous Abel
take what thou wilt and have Lord let me have the righteousness which is of God by faith All things in the World are but dung to it His great Master had taught him and teacheth us all that this is the thing so desirable and to be longed after Matth. V. 6. Blessed are they which do hunger and thirst after righteousness How shall I speak upon this subject A theme fit to be discoursed on by the Tongue of an Angel or by the Tongue of a Saint in glory If a Lazarus should come out of Heaven to preach on Earth as the rich man would have had him in that parable how would he upon his own experience of the excellency of it magnifie this righteousness Nay if a Dives could return from Hell to preach to his brethren and advise them that they should not come into the place of torment he would tell them that all things in the world are but dung and there is but unum necessarium to get that righteousness which is of God by faith Lazarus how camest thou to Heaven Why I was justified Rom. VIII 30. Whom he justified them he also glorified Dives how camest thou to be damned Because I was not justified I shall not enter into any of the various and nice disputes about Justification I shall only speak something of the incomparable excellency of it that if it may be I may warm your hearts a little in the desire and longing after it which is so desirable and to be longed after And this I shall do by considering the nature of it and the effects and I need to look no further It s like the Ark of the Covenant overlaid with gold within and without T is all glorious within in its own nature and all glorious without in its fruits and effects For the first the nature of justification How shall I define or describe it As the Apostle doth Faith Heb. XI 1. Faith is the substance of things hoped for and the evidence of things not seen not so exactly desining it to speak out its whole nature but as best applicable to his present discourse So I of this to speak of it according to the theme proposed as it is desirable and to be longed after let me say Justification is a mans being interessed in all Christs righteousness and if any thing be to be longed after sure that is To be interessed in all Christs righteousness Laban spake high when he said All these things thou seest are mine these Children are my Children c. XXXI Gen. 43. But how high and glorious is that that may be said of a justified person All thou hearest of Christ is thine his life is thine his death is thine his obedience merit righteous spirit all is thine The Jews speak much when they say all the six hundred and thirteen precepts are comprehended in Justus ex fide vivet The just shall live by faith But they are far from construing the thing aright when they look for justification by their own works and it is a monster of Doctrine in their ears that men are to be justified by the righteousness of another and by the obedience of another But the Gospel as the Apostle tells us Reveals that great mystery For therein is the righteousness of God revealed from faith to faith Rom. I. 17. Here are two scruples 1. Did not the Law reveal the righteousness of God How then is it ascribed to the Gospel that it reveals it And 2. How doth it reveal it from faith to faith True indeed the Law revealed Gods condemning righteousness but the Gospel his justifying righteousness the righteousness of God in a more singular excellency Glorious is the righteousness of God in all its actings his condemning justice his rewarding justice but most singularly glorious is his justifying justice and this most especially is exalted in Scripture as the righteousness of God of the choicest eminency And secondly this Righteousness is revealed in the Gospel from faith to faith How is that I cannot take it only from one degree of faith to another but from one kind of faith to another The Jews that expected justifying by their own works yet had they a faith in God they believed in him looked for good from him but they knew not what faith in God through Christ was they looked for justifying from God and had a faith or belief they should observe it but were utter strangers to justifying through faith in Christ this therefore the Gospel reveals as the great mystery of salvation The righteousness of God justifying a sinner and this from immediate believing in God to believing in him through Christ Jesus and expecting justifying from by our own righteousness to expecting justifying by the righteousness of Christ. The Apostle in Rom. V. from vers 12. forward confirms that that I propose that justification is by imputation of Christs righteousness and the comparison that he there useth clears the matter fully He to open that great point of justification by the righteousness of Christ takes a parallel from the imputation of Adams sin and you may see how all along he sets the one against the other let us speak a little to that parallel 1. Does not the matter of imputation in his discourse there and in deed in it self argue some descending relation as I may tell it Imputation is upon relation of descention He speaks of Adams sin imputed to whom To them that are in relation to him in descent all his posterity The Angels sin is not imputed to him nor his to Angels nor Angels to Angels but Adams to all his posterity because of their relation to him The sin in violating the command given him is imputed to all his posterity because his posterity for they all were in him and inclosed in the Covenant for it was made not with Adam as one man but with all humane nature included in him and so his guilt descended to them upon that relation So the righteousness of Christ is imputed to whom To those that are related to him his seed such as are born of him The comparison of the Apostle must run parallel Adams sin imputed to his seed Christs righteousness to his 2. All the seed of Adam are made sinful alike by his sin so all the seed of Christ are justified a like by his obedience Original sin hath not magis minus but all originally sinful alike though all not actually sinful alike So Justification hath not magis minus but all that are justified are justified alike Sanctification hath its degrees Adams righteousness and holiness were equally perfect but the righteousness and holiness of Saints not so for they are justified by an infinite righteousness but they are not sanctified by an infinite holiness 3. All the righteousness of Christ is imputed to him Not one Saint one part another another but every one all As anima tota in toto tota in qualibet parte So all the righteousness
Gospel as well as Luke The Apostle in this second Epistle to Corinth doth first excuse his not coming to them according as he had promised in his first Epistle 1 Cor. 16. 5. clearing himself from all lightness in making and from all unfaithfulness in breaking that promise and pitching the main reason upon themselves and their present condition because he had not yet intelligence when he went first into Macedonia of any reformation among them of those enormities that he had reproved in his first Epistle therefore he was unwilling to come to them in heaviness and with a scourge This his failing to come according to his promise had opened the mouths of divers in his disgrace and false teachers took any other occasion to vilifie him which he copiously satisfies and vindicates himself all along the Epistle His exceeding zealous plainness with them and dealing so home and throughly against their misdemeanours as he did was one advantage that false teachers and his ill willers took to open their mouth against him and to withdraw hearts from him and withal and mainly because he was so urgent against the works of the Law as to Justification and those rites which the Jews even the most that were converted to the Gospel too much doted on About the former their taunt and scorn against him was His Letters are weighty and powerful but his bodily presence is weak and speech contemptible Chap. 10. 10. A poor contemptible fellow say they to be so sharp and supercilious in his Letters this is more then he durst speak if he were here c. But let such know saies he that what I am by Letters in absence I will be by words and in deed in presence Concerning both this and the latter named they passed Festus his censure upon him as Acts 26. 24. that he was besides himself This he mentions and answers Chap. 5. 13. Whether we are besides our selves it is for God or whether we be sober it is for your cause For the love of Christ constraineth us because we thus judge that if one died for all then were all dead c. Since Christ died for all that is for Jews and Gentiles both he could not but conclude that all were dead the Jew as well as the Gentile therefore he could not but so urgently call upon the Jew to look off his own righteousness and the works of the Law and to look for Justification by faith in Christ. Another scandalous opinion and reproach they also took up of him That he walked after the flesh a strange slander of Paul Chap. 10. 2. but this was but an appendix to that before because he was not Pharisaically precise about their trivial rites of the Law which too many of them mixed with the Gospel but cried them down therefore they cried him up for carnal His answer to this is that his Ministry may witness the contrary for him ver 3 4 5. the end of which and the abundant effect of which was to beat down such carnal affections and actions as were such indeed His expression of the weapons of his warfare being strong to pull down strong holds expounds that Num. 24. 17. of Christs smiting the corners of Moab and destroying all the Sons of Seth. And he gives this for a second answer that if they would be but obedient they should see how his Apostolick power was ready to avenge disobedience Since he hath such back friends and open enemies in this Church it is no wonder if he write so doubtingly of them how he should find them and that he staied no longer with them when he came to them as his stay was very little His former Epistle as it is apparent by several passages in this had wrought them into a reasonable good temper but mischief now was crept on them again at least there were some that were tampering to bring it on In regard therefore of that vilifying that these false teachers enemies of him and God did set him at and sought to make him odious and contemptible in the eyes of the Church he is put to it to make his vindication and that as the matter required with much largness and earnestness He therefore copiously discourseth what God had done by him what he had suffered for God and what he had done for the Churches in any of which things let any of these that reviled him come near him if they could In relating the passages of his life he mentioneth many things of which there is no mention in his story in the Acts of the Apostles and frequently in his discourse he speaketh of his folly in boasting as Chap. 11. 1. Bear with me a little in my folly and see ver 16 17. because indeed mans boasting of himself is folly and they would be ready to censure his so therefore he styles his by that title though it were not folly in him but a needfull and an holy vindication of himself and of his Ministry After he had sent away this Epistle by Titus Erastus and Mark if our conjecture fail not and had given notice to the Corinthians of his speedy coming to them and warning to get their Collections ready against he came he provideth for his journey into Syria which he had intended so long partly to visit the Churches in these parts and partly to bring up the Collections that he had got for the poor of Judea which he had promised to the three Ministers of the Circumcision Peter James and John that he would be carefull of Gal. 2. 10. CHRIST LVI NERO. II ACTS Chap. XX. Ver. 4. And there accompanied him into Asia Sopater of Berea and of Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before tarried for us at Troas 6. And we set from Philippi after the daies of unleavened bread THE story as hath been said hath brought us to another year the beginning of which that is from the entrance of January and forward even till Easter Paul spent in Macedonia still wintring there viz. in Nicopolis Philippi c. and after Easter he sets for Jerusalem ver 6. Therefore we have superscribed it The second of Nero and of Christ the 56th When we come to speak of the Epistle to the Romans which we shall meet with in our way very shortly we shall say something of the names of these men for many of them will meet us there only we cannot meet Timotheus here without some notice taken of him and some quaere how he came here The last year Paul left him at Ephesus when himself came thence and being come thence into Macedonia he sends him an Epistle with his earnest desire in it that he would stay there still upon that needful imployment upon which he was left 1 Tim. 1. how then is Timothy now got to him into Macedonia so that he is with him at his setting away from Philippi We have not indeed
the first Chap. 1. 17. That in the Gospel is revealed the Righteousness of God justifying as in the Law was revealed his righteousness or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousness of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulness of the Heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little less sinfulness of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3. 30. that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by believing he found all In Chap. 5. he proves the imputation of Christs righteousness for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another therefore he proves it by the like mens being condemned for and by the unrighteousness of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sin entred into the World c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow it as you may observe it doth in ver 15. 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entred into the World c. there imputation so here The second is ver 18. in the Original verbatim thus As by the transgression of one upon all men to condemnation so by the righteousness of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortness of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousness of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Original sin and the descent of it for all the death and righteousness of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sin was in the World but sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses By what Law was sin sin and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap 6 7 8. he speaks of the state of persons justified which though they be not without sin yet their state compared with Adams even whilst he was sinless it is far better then his He invested in a created finite changeable humane righteousness they in the righteousness of God uncreate infinite unchangeable He having the principles of his holiness and righteousness in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his natural purity they having both See Chap. 8. 1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation or Every Creature by which title they also are called Mark 16. 15. Colos. 1. 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulness of Christs mystical Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the jews he begins at the bottom at the great doctrine of Predestination which he handles from ver 29. of Chap. 8. to Chap. 9. 24. and then he falls upon the other That Israel stumbled at Messias and fell seeking indeed after righteousness but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the World was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulness of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet some time to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World Chap. 1. ver 8. it is very questionable whether he
to trial as soon as they could and that his trial was reasonable early this year it appeareth by his own words in the second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4. 16. 21. As he appealed to Nero himself so Nero himself heard his cause Phil. 1. 13. 2 Tim. 4. 16. and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa Isque prisco instituto propinquis coram de capite famaque conjugis cognovit insontem nuntiavit This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her peril of life then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this trial of Paul being of a doubtful issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much refer to what or how many more answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4. 10. signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly impolyment again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters denial of his Master repented of and recovered It was a hard case and a great trial with the Apostle when in so signal an incounter and so imminent danger of his life none of the Church that was at Rome not any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition of imprisonment and whereas he cannot travel up and down to the Churches to preach to them as he had done he visiteth divers of them with his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4. 10. For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of their departure cannot be judged to have been alike for however Demas started upon some caâ—nal respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14. 28. But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripeness as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1. 15. False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and James and John the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how those approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces which the Apostle also toucheth in this Epistle Chap. 3. 12. from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to cross the Covenant of Grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Lawdid not only denounce a curse upon all
traditions How damnable Heresies arose from among them in the Apostles times we have seen copiously as we have come along through the Epistles some unbelieving Jews and some Apostates diffusing poyson so deadly and so affluent that it undid multitudes by backsliding The venom was of a contrary malignity yet both extreams met alike in this point that they proved most deadly The unbelieving Jews standing upon the strictness of the Law preverted divers to turn from the Gospel to the precise course of their Judaism to seek Justification by works And the Apostatizing as far misjuding of the liberty of the Gospel introduced all manner of licentiousness and heedlesness of their ways as to eat things sacrificed to Idols and to commit fornication These were the most notorious as striking directly at the root of Justication by faith and of holiness of life but these were not all but other roots of gall and wormwood growing upon the same soil as denying of the resurrection altogether as did the Sadduces or denying the Resurrection of those that started from Judaism and worshipping of Angels and whatsoever else the Apostles speak of this gangreen in their Epistles which though they grew and were at full ripeness before Jerusalem fell yet did they fade but little when she was down As the first wretched stock of Hereticks that rose Simon Cerinthus Meander Ebion Basilides c. appeared either in Judea or at least there where there were multitudes of Jews as Basilides at Alexandria so the most of those damnable opinions that they sowed and which grew for a long while after had some root or other in Judaism or received some cursed moisture from thence to nourish them By Judaism I here understand the body of the Jews Religions though differing within it self yet all contrary to Christianity Look upon Palestine and you have it thus stocked in the times that we are upon 1. With Pharisees of seven sorts as they be reckoned up Beracoth fol. 13. col 2. Sotah fol. 20. col 3. 2. With Sadduces at the least of two sorts if not more 3. With Samaritans 4. With Esseans Baithusaeans you may reckon with Sadduces or Samaritans whether you will Now the variety nay contrariety of opinions that was among this mixture would afford nourishment to any evil weed of doctrine that could be sowed these being as Manasseh against Ephraim and Ephraim against Manasseh but all against the Gospel We have mention of the Baithusaeans going about to put a gull upon the Sanhedrin about the great business of stating the beginning of the year Rosh hashan fol. 57. col 4. The Sadduces laughing the Pharises to scorn about washing the Candlesticks of the Temple Chagig fol. 79. col 4. The Pharises and Sadduces crossing one another in disputes Jadaim per. 4. halec 7. Aud the Samaritans perpetually at enmity with the Jews in all stories Now all these being alike enemies to Christianity what mischief might not they severally do in poysoning and seducing those that were not sound in it We find the names of some arch Hereticks mentioned in the Talmuds though we cannot say they were the same men As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus Orlah per. 2. halac 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion Jerus Joma fol. 4. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus Jevam. fol. 11. col 3. Chetub fol. 25. col 3. And Papias also is a Talmud name of which name there was one so zealous of traditions Euseb. Hist. lib. 3. cap. 39. We observed at the second Epistle to the Thessalonians that the Jews partly the unbelieving and partly the Apostatized were the first part of Antichrist the mistery of iniquity that was then working when the Apostle wrote and now we may observe how they continued bodied together as a Corporation of iniquity in Judea till the times of Constantine the great the succession of their Schools plainly to be read there as we have showed in little And when they wanted there then did they flourish in their three Universities in Babylonia and the succession of the Schools and names of the larned men known there not only till the signing of the Babylon Talmud which was about the year of Christ 500 but even till the other part of the mistery of iniquity the Papal Antichrist arose at Babylon in the West And as these two parts make one intire body of Antichrist and as the latter took at the first to do the work that they had done to deface the truth and oppose it and that under the colour of Religion so did it in great measure take his Pandect of Errors from these his predecessors Traditions false Miracles Legends Ceremonies Merit Purgatory implicit Faith and divers other things so derived from this source as is left by legacy from the one to the other A second taint we mentioned that these Primitive Jews set not only upon their own posterity but too much also upon the Church of Christ was the turning of the Scriptures all into Allegory which as it is well known how it was used by divers of the Fathers to their great loss of time and little profiting of the Church so it is easily to be known from whence it comes by any that reads Philo Judaeus and the Jewish Derushim The Talmuds indeed are for the most part upon disputes but sometimes they bring in how such or such a Doctor did Darash mistically expound such or such a place of Scripture and then you have directly such stuff as this Philo in his discourse concerning the Theraputae or Esseans relateth that they had used this mistical kind of exposition of old And how near the Christians of Judea that fled from the ruine of Jerusalem might be supposed thenceforward to be planted to the Esseni we might observe from Pliny and Mela that place the Esseni along the vale that coasted upon the dead Sea the old habitation of the Kenites and from considering that the mountains to which Christ warns us those that were in Judea to flee was the mountanous of Judea as was touched SECTION XI That the Iews for all their spite to Christianity could not impose upon us a corrupted Text. HEre we cannot but clear them as for mater of fact of what some lay to their charge but they do it for their own ends that they foisted a corrupt Text of the old Testament upon Christians and so befooled them in the very foundation of their Religion So did their ancestors by Ptolomy King of Egypt and so what these men would have done if they could it is easie to conjecture but they did not they could not so impose 1. It was their great care solicitousness as to themselves and their own use to preserve the Text in all purity and uncorruptness and what our Saviour says of not one Jota or one title of the Law perishing they were of the same mind and indeavoured to maintain and assert that for true with all industry It were too long here to speak
exact performance Do this and live and He that doth not all the words of this Law is cursed But John called for repentance and for renewing of the mind and for belief in him that was coming after disclaiming all righteousness by the works and performance of the Law but proclaiming repentance for non-performance and righteousness only to be had by Christ. So that here were new Heavens and a new Earth begun to be created a new Commandment given a new Church founded justification by the works of the Law cryed down and the glorious Doctrine of Repentance and Faith set up Secondly Whereas Baptism was used before among the Jews only for admission of Proselytes or Heathens to their Church and Religion as Vid. Aben Ezra Gen. 35. Rambam in Issurei Biah per. 13. now it is published and proposed to the Jews themselves to be received and undergone shewing unto them 1. That they were now to be entred and transplanted into a new profession And 2. That the Gentiles and they were now to be knit into one Church and Body The Ministery of John being of so high concernment as being thus the beginning of the Gospel and of a new World it is no wonder that St. Luke doth so exactly point out the year by the Reign of the Emperor the rule of Pilate Herod Philip and Lysanias the High Priesthood of Annas and Caiaphas that so remarkable a year might be fixed and known to all the World and that the condition and the state of the times might be observed when the Gospel began And here it might have been proper to have begun the second part of this our task and not to have driven over this Period of time and to stop half a year after it at the baptism of our Saviour but since his preaching and appearing to the World is the great and main thing that the Evangelists look after and since the preaching of the Baptist was but a Preface and forerunner unto that of his it is not unproper and may be very excusable to make that our entrance to another part and take this with us in our motion to our lodging and resting there §. Of Jesus Christ the Son of God This title of The Son of God is proclaimed of Christ from Heaven at his baptism when he is to begin to preach the Gospel as it is said here to be the Gospel of the Son of God And it was necessary that so much should be intimated and learned concerning him as the author of the Gospel Because 1. The Gospel was the full revealing and opening of the will of the Father 2. The overthrow and ruine of the Rites and Ceremonies of Moses 3. The admission of heathen and strangers to be the Church and people of the Lord whereas Israel had been his peculiar before 4. It was a Doctrine of trusting in another and not ones self for salvation and who was fit for doing the three former or for being the object of the latter but Jesus Christ the Son of God who came from the bosom of the Father was the substance and body of those shadows and Ceremonies might raze that partition wall which in the giving of the Law himself had reared and did not only preach the Doctrine of the Gospel but also fully perform the Law Vers. 2. As it is written in the Prophets It seemeth by the Syrian Arabick Uulgar Latine Victor Antiochenus Origen cited by him and others that some Copies read As it is written in Esaias the Prophet and so Jansenius thinketh it was so written by Mark himself but purposely changed by the Doctors of the Church as we read it now to avoid the difficulty which the other reading carried with it But first it were a very strange and impious though an easie way of resolving doubts to add to or diminish from the Text at pleasure as the Text shall seem easie or difficult This is not to expound the Bible but to make a new one or a Text of ones own head Secondly In ancienter times then any of theirs that are produced which read In Esaias the Prophet it was read as we do In the Prophets as Jansenius himself sheweth out of Irenaeus lib. 3. chap. 11. Thirdly The one half of the words alledged in the Text are not in Esay at all but in Malachi and the first half also for that is considerable For though sometime the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first always is that very place which it takes on it to cite though the second be another as Acts 7. 7. Steven alledgeth a speech of God as if uttered to Abraham alone whereas it is two several quotations and two several speeches tied up in one the one spoken to Abraham indeed but the other to Moses almost four hundred years after and that to Abraham is set the first for he is the subject whereupon the allegation is produced Fourthly It is a manner of speech not used in the New Testament to say it is written or it is said in such or such a Prophet but by him We find indeed It is written in the Law Luke 10. 26. And It is written in the book of Psalms Acts 1. 20. Yea It is written in the Prophets Joh. 6. 45. but no where that it is written in a single Prophet Fifthly To read as we do As it is written in the Prophets agreeth with the ordinary and usual division of the Old Testament by the Hebrews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oraietha Nebhyim Chetubbim The Law the Prophets and the Holy writs approved and followed by our Saviour Luke 24. 44. and alluded to by the Evangelist here Before thy face c. Thy way before thee The former is neither in the Hebrew nor in the LXX at all the latter is in them both but clean contrary for they both have it The way before me But first The Evangelists and Apostles when they take on them to cite any Text from the Old Testament are not so punctual to observe the exact and strict form of words as the pith of them or sense of the place as might be instanced in many particulars so that the difference of the words would not prejudice the agreement in sense were there not so flat difference of person as me and thee Secondly The Majesty of Scripture doth often shew it self in requoting of places in this that it alledgeth them in difference of words and difference of sense yea sometimes in contrariety not to make one place to cross or deny another but by the variety one to explain and illustrate another as in corresponding places in the Old Testament might be shewed at large as Gen. 10. 22 23. cited 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very
administred in the Name of the Father and the Holy Ghost also but that he would specially work them up to the acknowledgment of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling but to own Christ for God whom they had crucified and to be initiated into Jesus of Nazaret was the great work that the Apostles went about to work upon them and therefore especially endeavour to enter them into Jesus and to have them baptized in his Name Be baptized and ye shall receive the gift of the Holy Ghost Not that every one that was baptized was presently indued with these extraordinary gifts of Tongues and Prophesie for they were bestowed hence-forward by imposition of the Apostles hands save only when they first fell from Heaven upon the company of Cornelius to compleat that Prophesie which now had its beginning I will pour out my Spirit upon all flesh but Peter inviteth them into Baptism and then should they be capable of those gifts and no doubt they were bestowed upon some of them by the Apostles hands Vers. 42. And in breaking of Bread The Syriack expresly understandeth this of partaking of the Lords Supper for he useth the very Greek word Eucharistia here And so divers take that to be the meaning of this phrase both here and in some places else in the New Testamenâ—â— Yea even they that suppose that it meaneth partaking of their common meals and food yet do they think that they had the Sacrament added to it as our Saviour added it to the Passover And indeed the manner of speech doth signifie both the one and the other both ordinary meals and the receiving of the Sacrament as in Luke 24. 35. He was known of them * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importeth the time here and so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread in breaking of bread here it meaneth a common Supper in the Inn at Emmaus 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ Here it betokeneth the receiving of the Sacrament But it may be conceived to intend the Sacrament the rather and chiefly if not only First Because the phrase of breaking of bread for common eating is very rare both in the Old Testament and Jewish Authors but eating of bread is the expression that speaketh that And secondly because breaking of the bread in the Sacrament is a concomitant that cannot be parted from it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blessed and brake and said this is my body which is broken 1 Cor. 11. 24. Vers. 44. And all that believed were together This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of frequent and of various use in the Septuagint It sometimes betokeneth the meeting of persons in the same company as Josh. 11. 5. Judg. 6. 33. 19. 6 c. so of Beasts Deut. 22. 10. Sometimes their concurring in the same action though not in the same company or place as Psal. 2. 2. 34. 3. 49. 2. 74. 6. 83. 3. c. Sometimes their concurring in the same condition as Psal. 46. 10. 62. 9. Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several companies as Joabs and Abners men though they sat at distance and the pool of Gibeon between them yet are they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 2. 13. And in this sense is the word to be understood in this story For it is past all imagination or conceiving that all those thousands of believers that were now in Jerusalem should keep all of one company and knot and not part asunder for what house would hold them But they kept in several Companies or Congregations according as their Languages Nations or other references did knit them together And this joyning together because it was apart from those that believed not and because it was in the same profession and practise of the duties of Religion therefore it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were in several companies and Congregations And to such a sense doth Rabbi Solomon understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. 25. 5. as indeed it must of necessity be understood not of brethren dwelling in the very same place but of brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are united in inheritance as these believers were now in the Gospel And so is the building of the Jews to be understood Ezra 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in separation from the Samaritans and in joyning in the action though they were of several companies in the building and those companies far distant one from another Neh. 3. per totum 4. 19. Vers. 46. Continuing daily with one accord in the Temple This is not to express that the Temple was their meeting place either for hearing of their Sermons or administring the Sacraments for neither of these would have been indured there as appeareth Chap. 4. 1. but this is to shew that they had not yet shaken off all the Worship of the Temple nor the observance of Moses but resorted thither to the duties of Religion at the hours of prayer as they had done before For many years after this the believing Jews were still tenacious of the Law and reverential of the Temple Acts 21. 20. which they might lawfully be while the Temple stood if their observance of Moses did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell those Rites not nullifying the death of Christ if rightly used ACTS CHAP. III. Vers. 1. Peter and Iohn went up together into the Temple IT may be this was likewise on Pentecost day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie identity of time as it doth 2 Sam. 21. 9. and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story Chap. 2. 15. at nine a clock in the morning was that conversion of 3000 and at three a clock in the afternoon this of 5000. Howsoever whether it were on that day or no certainly it was on some solemn day either a Sabbath or Festival as appeareth by the number that were then preseâ—â— in the Temple when so many of them were converted For ordinarily on the common days of the week the company that was in the Temple was very few besides the Priests and the Stationary men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by the Rabbins which were a number of men chosen to be constantly there to represent the whole Congregation in laying their hands on the heads of the Sacrifices in their behalf This concourse of people on such a solemn day was a fit subject and opportunity for these Apostles to
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
Judah part of his History 2009. * Judaism is the Body of the Jews Religion differing in it self yet all contrary to Christianity 372 373 Judas twice told of betraying Christ at two distinct Suppers with Jesus one two days before the Passover the other at the Passover p. 260. The Traytor was with Christ at the Sacrament p. 260 261. He was strangled by the Devil in the air and cast down Headlong 744 Judas the Galilean a Sectary led people away under a pretence of Liberty of Conscience and of Persons against the Romans 766 Judas Maccabeus part of his History 2067 to 2069. * Judges were not Monarchs but chief Commanders and Instructors in the way of God and Undertakers for them in danger for the Sanhedrim bore the sway p. 47. There were two Courts of Judges consisting of Twenty three in the Temple beside the Sanhedrim 447 Judgments are against sin p. 921. Just. 1002. Judicial Deaths the manner of them among the Jews 2006 2007. * Justification as by faith in Christ. 314 315 K. KAB what sort of measure Page 546 Kadesh Barnea why so called 35 Kalender or Almanack Jewish with their Feastivals the Attendance of the Priests and the Lessons of the Law and Prophets 401 to 406 Katholikin there was two of them Head Treasurers to the Temple Page 912 Keys of the Kingdom of Heaven what 237 238 Kiddush Habdala words of blessing the Sabbath 218 King how he was to read the Law 980 Kingdom of Christ misunderstood 250 Kingdom of God for the Gospel day or age p. 450. Kingdom of God or Heaven what in the Gospel acceptation 569 570 Kingdom of Heaven and its coming when the Messias came what p. 213. The Kingdom of Heaven signifies the Preaching the Gospel also the Preaching of it to the Gentiles with their Conversion p. 456. The Kingdom of Heaven and the New Jerusalem began Anno Mund. 4000. just when the City and Temple were destroyed p. 487. The Kingdom of Heaven and the Kingdom of God one and the same in sense p. 567 568. The Kingdom of Heaven among the Jewish Writers was taken for the height zeal and strictness of their Devotion joyned with Punctual ceremoniousness and Phylactery Rites p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel and some of their own Writers did signifie the day of the Messias and the Glorious times that would then be p. 568 569 570. Our Saviour and the Disciples did use the same Phrase but did understand it of Spiritual Things not Worldly the difference between them is shewed p. 569. The Kingdom of Heaven far differently understood and used by the Jews and by Christ and what its being at Hand p. 628 632. The Kingdom of Heaven is put for the receiving the Gentiles into Favour and into the Gospel 845 Kingdom to be restored to Israel i. e. a worldly Kingdom a great mistake p. 737. Articles against this opinion of the Jews and Milinaries that concur with them in many things 738 Kingdom of the World which Satan offered Christ what 507 to 510 Kings were called by several Names in several Countries 423. Marg. Know we know signifies that the thing is well known 566 567 L. LAKE of Genesareth Galilee Tiberias and Cinnereth Sea all one Page 632 633 Lamb Pascal how prepared p. 260. Where the Lambs were kept for Sacrifice 2019. * Lamb of God what and why Christ was so called 529 Lamechs sin he complains of was Poligamy and his staying was by setting an ill example 693 Lamentations of Jeremy an elegant Writing 129 Lamp ere the Lamp of God went out what 1082. * Lamps used in the Temple what 1082. * Language of the Jews much followed in the stile of the New Testament 313 314 Languages of the two Testaments are the Old in Hebrew and Chaldee the New in Greek c. 1014 1015 Languages are not so many as there were Nations at Rabel 694 Laodicea the Epistle from Laodicea is an Epistle from that Church to Paul 326 Last day called also sometimes the Kingdom of God and sometimes a New Heaven and a New Earth Last days in exceeding many places both in the Old and New Testament denotes the Last days of Jerusalem and the Jewish State not of the World 276 Latine Translation renders ill Righteousness for Alms. 1018 Laver for water what 722 Laver where it stood and its cize p. 2042. * The manner of washing in it p. 2043. * Solomons ten Lavers the Holy Ghost is very copious in their description p. 2044. * Their fashion and use Page 2044 2045. * Law and going to Law among unbelievers what and how vile 301 302 Law broken by Adam was both the Tables of the Law 1027 Law Moral and Ceremonial what they were and how Christ is said to fulfil them p. 475 476. They differ much from the Gospel both as to Grace and Truth 500 Law Ceremonial obliged as single Men or as Members of the Congregation and People of Israel the Passover and other Festivals were of the later Form which made Christ observe them against Separatists 548 549 Law unwritten among the Jews was their Cabbalah or Traditions 652 653 Law and the Prophets put for all the Old Testament and how 533 534 Law supposed by the Jews to be new at Christs coming how far it was so p. 631. The Jews Tenet concerning the Law by which they reduce six hundred and thirteen Precepts into One which was living by faith and so witnesseth against themselves because they were altogether for Works 314 Law given at Sinai what p. 1028. Why the Law was published then and not before of the place where it was given and the manner p. 1028. Of the Effects of the Law p. 1029 1030. Of the Ten Commandments 1030 1031 Laying on of hands upon the Head of the Burnt-Offering or Sacrifice before offered what 926 929 Learned Men might of necessity teach the People among the Jews because the Scriptures were in an unknown Tongue to the common People p. 357. Learned Men at Christs coming had filled the Nation by the Tutorage of the two great Doctors Shammai and Hillel p. 440. The Distinction and Division of the Learned Men of the Jewish Nation what 651 to 659 Learning among the Jews at Christs coming was advanced to a mighty height by the labours of the Presidents and Vice Presidents of the Sanhedrin p. 207. Learning Jewish what 996 c. Leven the way of the Jews searching for it with the Prayer before they set upon that search 953 Leven of Herod was Sadduceism 235 Lepers the Priests could only pronounce not make them clean nor give them leave to come into Cities c. p. 219 c. The Attonement for their cleansing what p. 983. Their Room for cleansings where 1093. * Leprosie cured by Christ when the Priests could not yet Christ was tender of their reputation 648 Letters who first had the use of them c. 1011 1013 Lethech what sort of measure
by the forsaking of those rites partly by the bringing in of different manners and observances a Christian might be distinguished from a Jew The Law was not more solicitous to mark out and separate a Jew from an Heathen by Circumcision than the Gospel hath been that by the same Circumcision a christian should not Judaize And the same care it hath deservedly taken about the Sabbath For since the Jews among other marks of distinction were made of a different colour as it were from all nations by their keeping the Sabbath It was necessary that by the bringing in of another Sabbath since of necessity a Sabbath must be kept up that Christians might be of a different colour from the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Hail IN the vulgar Dialect of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Hieros Taaniâ—â— fol. 64. 2. The Rabbins saw a certain holy man of Caphar Immi and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hail u u u u u u Ib. Sheviith â— 35. 2. 36. 1 How do they salute an Israelite All hail uu uu uu uu uu uu Id. Gittin fol. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held him by the feet This seems to have been done to kiss his feet So 2 Kings IV. 27. For this was not unusual As R. Janni and R. Jonathan were sitting together a certain man came and kissed the feet of R. Jonathan x x x x x x Hieros Kiddâ—shin â— 61. 3. Compare the Evangelists here and you will find that this was done by Mary Magdalen only who formerly had kissed Christs feet and who had gone twice to the Sepulchre however Matthew makes mention but of once going The story in short is thus to be laid together At the first dawning of the morning Christ arose a great earthquake hapning at that time About the same time Magdalen and the other women left their houses to go to the Sepulchre While they met together and made all things ready and took their journey to the Tomb the Sun was up When they were come they are informed by the Angels of his resurrection and sent back to the Disciples The matter being told to the Disciples Peter and John run to the Sepulchre Magdalen also followed after them They having seen the signs of the resurrection return to their company but she stayes there Being ready to return back Christ appears to her taking him for the Gardiner As soon as she knew him she worships him and embracing his feet kisseth them and this is the history before us which Matthew relates in the plural number running it over briefly and compendiously according to his manner VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Go ye therefore and teach all nations baptizing them c. I. THE enclosure is now thrown down whereby the Apostles were kept in from preaching the Gospel to all the Gentiles Matth. X. 5. For first The Jews had now lost their priviledge nor were they hence forward to be counted a peculiar people nay they were now become Lo-ammi They had exceeded the Heathens in singing they had slighted trampled upon and crucified the Creator himself appearing visibly before their eyes in humane flesh while the Heathens had only conceived amiss of the Creator whom they neither had seen nor could see and thereby fallen to worship the creature Secondly Christ had now by his blood paid a price for the Heathens also Thirdly he had overcome Satan who held them captive Fourthly he had taken away the wall of Partition And fifthly had exhibited an infinite righteousness II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make Disciples Bring them in by baptism that they may be taught They are very much out who from these words cry down Infant-baptism and assert that it is necessary for those that are to be baptized to be taught before they are baptized 1. Observe the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples and then after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching in the twentieth verse 2. Among the Jews and also with us and in all nations those are made Disciples that they may be taught * * * * * * Bab. Schab fol. 31. 1. A certain Heathen came to the great Hillel and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make me a Proselyte that thou maist teach me He was first to be Proselyted and then to be taught Thus first make them Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by baptism and then Teach them to observe all things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing There are divers ends of Baptism 1. According to the nature of a Sacrament it visibly teacheth invisible things that is the washing of us from all our pollutions by the blood of Christ and by the cleansing of grace Ezek. XXXVI 25. 2. According to the nature of a Sacrament it is a Seal of divine truth So circumsion is called Rom. IV. 11. And he received the sign of Circumcision the Seal of the righteousness of Faith c. So the Jews when they circumcised their children gave this very title to circumcision The words used when a child was circumcised you have in their Talmâ—d y y y y y y Hieros Berac fol. 13. 1. Among other things he who is to bless the action saith thus Blessed be he who sanctified him that was beloved from the womb and set a sign in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sealed his children with the sign of the holy Covenant c. But in what sense are Sacraments to be called Seals Not that they seal or confirm to the receiver his righteousness but that they seal the divine truth of the covenant and promise Thus the Apostle calls Circumcision the Seal of the righteousness of Faith that is it is the Seal of this truth and doctrine that Justification is by Faith which justice Abraham had when he was yet uncircumcised And that is the way whereby Sacraments confirm Faith namely because they do doctrinally exhibite the invisible things of the Covenant and like Seals do by divine appoyntment sign the doctrine and truth of the Covenant 3. According to the nature of a Sacrament it obligeth the receivers to the terms of the Covenant for as the Covenant it self is of mutual obligation between God and man So the Sacraments the Seals of the Covenant are of like obligation 4. According to its nature it is an introductory into the visible Church And 5. it is a distinguishing sign between a Christian and no Christian namely between those who acknowledg and profess Christ and Jews Turks and Pagans who do not acknowledg him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all nations baptizing When they are under baptism they are no longer under Heathenism and this Sacrament puts a difference between those who are under the discipleship of Christ and those who are not 6. Baptism also brings its priviledge along with it while it
Nor do we say this upon conjecture alone but by very many examples among the Israelites and indeed among other Nations and this in that very Nation of which we are speaking In Gen. XXXVI Zibeon was the son of Seir vers 20. and the whole Nation and Land was called The Nation and Land of the sons of Seir. But now that that Seir was of the Canaanite pedegree appears sufficiently hence that his son Zibeon was called an Hivite vers 2. After the same manner therefore as the Seirites who were of Canaanite blood were so named I make no doubt the Perizzites were named from one Perez a man of great name in some Canaanite stock SECT IV. The Kenites OF the same rank were the Kenites the Knizzites Cadmonites by original indeed Canaanites but so named from some Cain and Kenaz and Cadmon men of famous renown in those families If so be the Cadmonites were not so called from their antiquity or rather from their habitation Eastward Which is the derivation of Saracens from Saracon the East The Masters of the Traditions do not agree among themselves what to resolve concerning these Nations In the Jerusalem Talmudists you have these passages h h h h h h Hieros Kiddush fol. 61. 4. Your Fathers possessed seven Nations but you shall possess the Land of ten Nations The three last are these the Kenites the Kenizzites the Cadmonites R. Judah saith These are the Salmeans the Sabeans and the Nabatheans R. Simeon saith Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Damascus R. Lazar ben Jacob saith Asia and Cartagena and Turky Rabbi saith Edom and Moab and the first fruits of the children of Ammon In the Babylonian Talmudists these passages i i i i i i Bab. Bathra fol. 56. 1. Samuel saith All that Land which God shewed to Moses is bound to tithes To exclude what To exclude the Kenites the Kenizzites the Cadmonites A Tradition R. Meir saith These are the Naphtuchites the Arabians and the Salmeans R. Judah saith Mount Seir Ammon and Moab R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asia and Spain l l l l l l Berish. rab fol. 28. 2. These Nations were not delivered to Israel in this age but they shall be delivered in the days of the Messias In m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. the days of the Messias they shall add three other Cities of refuge But whence From the Cities of the Kenites the Kenizzites and the Cadmonites Concerning whom God gave a promise to our father Abraham but they are not as yet subdued We may borrow light concerning these Nations from those words of Moses Gen. X. 18. Afterwards the families of the Canaanites were dispersed First They replenished Phenicia and the Northern Country of the Land of Canaan by little and little the whole Land of Canaan within Jordan Then they spread themselves into the Land which afterwards belonged to the Edomites and there they were called Horites from Mount Hor and the children of Seir from Seir the father of those families he himself being a Canaanite On the East they spread themselves into those Countries which afterwards belonged to the Moabites the Ammonites the Midianites and they were called Kenites Kenizzites Cadmonites from one Cain one Kenaz and perhaps one Cadmon the fathers of those families if so be the Cadmonites were not so called from the aforesaid causes The mention of a certain Cain calls to my mind the Town or City Cain which you see in the Maps placed not far from Carmel in that of Do et adorned shall I say or disfigured with a Dutch picture of one man shooting another with this inscription Cain wert geschoten van Lamech Cain was shot by Lamech Gen. IV. A famous monument forsooth That place indeed is obscure Gen. IV. and made more obscure by the various opinions of Interpreters and you Do et have chosen the worst of all If the words of Lamech may be cleared from the Text and if you clear it not from the context whence will you clear it they carry this plain and smooth sense with them He had brought in Bigamy that also had laid waste the whole World Gen. VI. For so wretched a wickedness and which by his example was the destruction of infinite numbers of men Divine Justice and Vengeance strikes and wounds him with the horror and sting of conscience so that groaning and howling before his two bigamous wives Adah and Zillah he complains and confesseth that he is a much more bloody murtherer than Cain For he had only slain Abel but he an infinite number of young and old by his wicked example SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim THE Samaritan Interpreter always renders these Aseans in Gen. XV. 20. written with Cheth But in Deut. II. 20. with Aleph If they were called Aseans as they were by him so by all other speaking Syriac and Chaldee I know not whence the word Asia may more fitly be derived than from the memory of this Gygantic race living almost in the middle of Asia and monstrous and astonishing above all other Asiatics The LXX call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titans 2 Sam. V. 18. 22. The word used by the Samaritan denotes Physicians and so it is rendred by me in the Polyglot Bible lately published at London Deut. II. partly that it might be rendred word for word but especially that it might be observed by what sound and in what kind of pronunciation he read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim So the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians Esa. XXVI 14. c. HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the Gospel THE Preaching and Baptism of John was the very gate and entrance into the state and dispensation of the Gospel For I. He opened the door of a new Church by a new Sacrament of admission into the Church II. Poynting as it were with the finger at the Messias that was coming he shewed the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world to come III. In that manner as the Jews by Baptism admitted Gentile Proselytes into the Jewish Church he admits both Jews and Gentiles into the Gospel Church IV. For the doctrine of justification by works which the Schools of the Scribes had defiled all Religion with he brings in a new and yet not a new and truly saving doctrin of Faith and Repentance VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written in the Prophets HERE a doubt is made of the true reading namely whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Esaias the Prophet These particulars make for the former I. When two places are cited out of two Prophets it is far more congruously said As it is witten in the Prophets than As it is written
Money for the portion that he had eaten and departed in peace But there was a falling out betwixt the wicked man and his Host about the reckoning and the Host dasht out his teeth VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Martha received him c. OUR Saviour is now at the Feast of Tabernacles and visits Bethany where there had grown a friendship betwixt himself and Lazarus his Family upon his having east out so many Devils out of Mary his Sister For it is no foreign thing to suppose she was that Mary that was called Magdalene because Bethany it self was called Magdala As to the name Martha see Notes upon John XI and the name Magdala see Notes upon John XII CHAP. XI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teach us to pray us Iohn also taught his Disciples WHAT kind of request is this that this Disciple whoever he is doth here make was he ignorant of or had he forgot that form of Prayer which the Lord had delivered to them in his Sermon upon the Mount If he had not forgot it why then doth he require any other Doth de mean Lord teach us to pray for John hath taught his Disciples or thus teach us a Form and rule of Prayer like that which John had taught his This latter is the most probable but then it is something uncertain what kind of form that might be which the Disciples of John were taught As to this enquiry we may consider these things I. It is said of the Disciples of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fast often and make Prayers Where upon many accounts I could perswade my self that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be taken here in its most proper sense for Supplications To let other things pass let us weigh these two 1. That the Jews daily and common prayers ordinary and occasional consisted chiefly of Benedictions and Doxologies which the title of that Talmudick Tract which treats of their prayers sufficiently testifies being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benediction as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah the general Nomenclature for Prayer signifies no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising i. e. Benediction or Doxology To illustrate this matter we have a passage or two not unworthy our transcribing a a a a a a Beracoth sol 31. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps a man begs for necessaries for himself and afterward prayeth This is that which is spoken by Solomon when he saith b b b b b b 1 Kings VIII 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the prayer and to the supplication I omit the Versions because the Gemarists interpret it themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinna is Tephillah and Tephillah is Bakkashah Their meaning is this the first word of Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinnah signifies Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—s the Gloss hath it i. e. Prayer with Praise or Doxology The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah signifies Petition or Supplication Gloss beging for things necessary It cannot be denyed but that they had their petitionary or supplicatory prayers but then the benedictory or doxological prayers were more in number and more large and copious especially those which were poured out occasionally or upon present emergency Read the last Chapter of the Treatise I newly quoted and judge as to this particular Read the whole Treatise and then judge of the whole matter 2. It may be reasonably supposed that the Baptist taught his Disciples a Form of Prayer different from what the Jewish Forms were It stands with reason that he that was to bring in a new Doctrine I mean new in respect to that of the Jewish should bring in a new way of Prayer too that is a Form of Prayer that consisted more in Petition and Supplication than the Jewish Forms had done nay and another sort of petitions than what those Forms which were petitionary had hitherto contained For the Disciples of John had been instructed in the points of Regeneration justifying Faith particular Adoption Sanctification by the Spirit and other Doctrines of the Gospel which were altogether unknown in the Schools or Synagogues of the Jews And who would imagine therefore that John Baptist should not teach his Disciples to pray for these things II. It is probable therefore that when this Disciple requested our Saviour that he would teach his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John had done he had respect to such kind of Prayers as these because we find Christ so far condescending to him that he delivers him a Form of Prayer merely petitionary as may appear both from the whole structure of the Prayer as also in that the last close of all the Doxology For thine is the Kingdom c. is here left wholly out being asked for a Form that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took care to deliver one to them that was merely supplicatory This is confirmed by what follows concerning the man requesting some loaves of his neighbour adding withal this exhortation Ask and it shall be given you seek and ye shall find Which two things seem to answer those two things by which Supplicatory Prayer is desined these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheelah asking and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bakkashah seeking for if there may be any difference in the meaning of these two words I would suppose it thus Bakkashah or seeking may respect the things of God so seek ye first the Kingdom of God c. and Sheelah or asking may respect those things which are necessary for our selves which texture we find very equally divided in this present Form of Prayer where the three first petitions are in behalf of God's honour and the three last in behalf of our own necessaries It was in use amongst the Jews when they fasted to use a peculiar sort of Prayer joyned with what were daily terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of the fast This we have mentioned in Taanith c c c c c c Fol. 11. where it is disputed whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fasted for certain hours only and not for the whole day ought to repeat that Prayer of the Fast As also in what order and place that Prayer is to be inserted amongst the daily ones Now if it should be granted that John had taught his Disciples any such form that might be particularly adapted to their fastings it is not very likely this Disciple had any particular reference to that because the Disciples of Christ did not Fast as the Disciples of John did It rather respected the whole frame of their Prayers which he had instructed them in which consisted chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Petitions and Supplications Object But probâ—bly this Disciple was not ignorant that Christ had already delivered to them a Petitionary Form in that Sermon of his upon the Mount and therefore what need had he to desire and for what reason
Israelite and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncircumcised Priest R. a a a a a a Hieros Pesach fol. 36. 2. Jochanan in the name of R. Benaiah saith They sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon an uncircumcised Israelite b b b b b b Levachin cap. 2. hal 1. All the Sacrifices whose blood is received by an Alien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The uncircumcised Priest lamenting c. are not approved R. Simeon saith They are approved And c c c c c c Hieros in the place before R. Lazar in the name of R. Haninah saith There is a story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an uncircumcised Priest who sprinkled blood at the Altar and his sprinklings were approved d d d d d d Gloss in Zevachin An uncircumcised Priest is a Priest whose brethren died by circumcision And An e e e e e e Arâ—ch ex Câ—â—liâ— uncircumcised Israelite is whose brethren died of circumcision and yet he is an Israelite although uncircumcised For the Israelites are not bound to perform the precepts where Death will certainly follow For it is said Laws which if a man shall observe them he shall live in them not that he dye in them Hence if the first second third son should dye by circumcision those that were born after were not circumcised but were always uncircumcised and yet Israelites in all respects Priests in all respects f f f f f f Hieros Jevamoth fol. 7. 4. R. Nathan saith I travailed to Cesarea of Cappadocia and there was a woman there who had brought forth male children which had died of circumcision the first the second the third they brought the fourth to me and I looked upon him and saw not in him the blood of the Covenant He advised them to permit him a little while though not circumcised and they permitted him c. Now Jew tell me Whether Circumcision is any thing especially whether it be of so much account either to Justification or to Sanctification as you esteem it when an Israelite might be a true Israelite and a Priest a true Priest without Circumcision II. Circumcision is nothing in respect of the time for now it was vanished the end of it for which it had been instituted being accomplished That end the Apostle shews in those words Rom. IV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A seal of the Righteousness of the Faith in uncircumcision But I fear the words are not sufficiently fitted by most Versions to the end of Circumcision and the scope of the Apostle while they insert some thing of their own The French Translation thus Scean de la justice de foy Laquelle il avoyt durant le prepuce A seal of the righteousness of Faith which he had during uncircumcision The Italian thus Segno della giustitia della fede laquale fu nella circoncisione A Seal of the Righteousness of the Faith which was without circumcision The Syriac reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a sign of the Righteousness of his Faith The Arabic of the righteousness of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was in uncircumcision Others to the same sense as though Circumcision were given to Abraham for a sign of that righteousness which he had while as yet he was uncircumcised which we deny not in some sense to be true but we believe Circumcision especially looks far another way Give me leave to render the words thus And he received the sign of Circumcision a seal of the Righteousness of the Faith which should hereafter be in Uncircumcision I say Which should be not which had been Not which had been to Abraham as yet uncircumcised but which should be to his seed uncircumcised that is To the Gentiles that should hereafter imitate the faith of Abraham For mark well upon what occasion Circumcision was appointed to Abraham laying before your eyes the history of it Gen. XVII First This promise was made him Thou shalt be the Father of many Nations in what sense the Apostle explains in that Chapter and then a double Seal is subjoyned to establish the thing viz. The changing of the name Abram into Abraham and the institution of Circumcision ver 4. Behold my Covenant is with thee Thou shalt be the Father of many Nations Why is his name called Abraham For the sealing of this promise Thou shalt be the Father of many Nations And why was Circumcision appointed him For sealing the same promise Thou shalt be the Father of many Nations So that this may be the sense of the Apostle very agreeable to the institution of Circumcision He received the sign of Circumcision a Seal of the Righteouss of Faith which herafter the Uncircumcision or the Gentiles was to have and obtain Abraham had a double Seed a natural seed that of the Jews and a Faithful seed that of the believing Gentiles The Natural seed is signed with the sign of Circumcision first indeed for the distinguishing it self from all other nations while they were not as yet the seed of Abraham But especially in memory of the justification of the Gentiles by Faith when at last they were his seed Therefore upon good reason Circumcision was to cease when the Gentiles should be brought in to the Faith because then it had obtained to its last and chief end and from thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision is nothing VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not the Servants of men I Ask whether the Apostle speaks these words directly and as his own sense or by way of objection to which he answereth in the verse following The Jews were wont thus to object concerning themselves by reason of their liberty obtained by the redemption out of Egypt so that they would not endure by any means to be called Not free Joh. VIII 33. Rabban g g g g g g Kiddush fol. 22. 2. Jochanan ben Zaccai said The blessed Lord saith The ear which heard my voice upon mount Sinai at what time I said For the children of Israel are my Servants and not the Servants of Servants but it goes and obtains to its self the Lord let that ear be bored Perhaps these new Christians that were of a servile condition laboured under this pride not as yet instructed concerning the true sense of Evangelical Liberty Or this scruple stuck with them whether it were lawful for a Christian to serve a Heathen An Atheist An Idolater c. such Questions are moved by the Masters Whether an Israelite is to be sold for a Servant to a Heathen Whether an Israelite that is a Servant is to be pressed with the same service as a Canaanite If the Apostle speaks directly he does not discourse concerning Servants particularly but of all Christians in general And it is far from his intention to take away the relation that is between Masters and Servants but he admonisheth all Christians that they serve not the evil lusts and wills of men
upon all that believed but upon the believing Gentiles most especially both because of the multitude that were justified and men that before had been so far from righteousness You may see a picture of what is intended in this Text in the fourth of the Revelation where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet There is a scene fashioned of Christ sitting in the midst of the Gospel Church platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle and upon the mercy seat His throne is said to be in Heaven in the second verse but it means in his Church for so Heaven is taken in most places in the Revelation And observe before his Throne in Heaven is a Sea of glass vers 6. as the molten Sea was before the Temple there is an Altar before the Throne and offering of Incense Chap. VIII 3. as there was at the Temple nay there is the Temple it self filled with smoke Chap. XV. 8. as the Tabernacle and Temple were at their Dedication About his Throne were First four living Creatures on the four sides of it as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people On the outside of them sat four and twenty Elders the representative of the whole Church as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites And it is said these four and twenty Elders were clothed in white which speaks the very things we are speaking of for so doth the Holy Ghost himself explain it in the XIX Chap. vers 8. The fine linnen is the righteousness of the Saints And in Chap. VII 14. They have washed their robes and made them white in the blood of the Lamb. Strange washing washt them white in blood You would think that should make them of another colour but the whiteness that we are speaking of is the pure white of Justification and nothing can purifie to that dye but the blood of Christ. And here let me also crave your patience a little to speak to another Text of Scripture which speaketh fully to the matter we are upon but which is not so clearly rendred to its proper purpose but that it hath produced no little controversie And that is these words in Rom. IV. 11. Abraham received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised Generally all Translations run in the same tenor whereas these words which he had yet are not at all in the Original as you that cannot read the Original may see by that that they are written in a different character The Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim to be rendred thus He received the sign of circumcision a seal of the righteousness of faith in the uncircumcision And not to be understood of the righteousness of faith which Abraham had in his uncircumcision though it is true he had it but a seal of the righteousness by faith which was to be in the uncircumcision or in the believing Gentiles And that this sense is most agreeable to the intent of the Apostle in that place needs no more proof then the serious observing of the nature of his discourse from those words forward And that it is most agreeable to the end of the institution of circumcision needs no more proof than the serious observing of the story of its institution That you have in Gen. XVII where this promise is given to Abraham Thou shalt be the father of many Nations In what sense the father of many Nations the Apostle clears in the words next following those that we are upon That he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also So that this was the Covenant that God makes with Abraham there that the uncircumcision should believe and become the sons of Abraham imbracing his faith This Covenant and promise God confirms with a double seal 1. With the change of his name from Abram to Abraham from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high father to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of a great multitude and 2. With the seal of Circumcision A seal of the righteousness by faith which should be in the uncircumcision or in the Gentiles that should believe Ponder the words and the context and the story of the institution of Circumcision well and you will find this to be the main aim and end of it Not a seal of the righteousness by faith which Abraham had being uncircumcised but of the righteousness by faith that the uncircumcision should have when they came to believe And it speaks the very same thing with the Text that when God should create the new Heavens and the new Earth of the Gentile Church when the Jewish should be cast off that righteousness or justification by faith should dwell and shine in it I have been something long in the explanation of the words but the necessity of the thing may plead my excuse And now they being thus explained they offer three most noble Themes for discourse before us I. Here is mention of a new World II. Of Gods Promise III. Of Justification or Righteousness And upon which of these shall I fix Any of the three would take up the time that is allotted therefore I will lay my right hand upon Ephraims head which is the youngest The word righteousness you see is last born in the Text and yet indeed the birthright is due unto it It is the first aim of our Apostle that he looketh at and the other two are but appendices to it in his aim Follow his eye with yours and see where he sixeth Righteousness is the thing he looketh after the new Heavens and the new Earth are the state and place where he looketh for it and the promise is the prospective through which he looked at it I shall therefore pitch upon that as the main subject of the Text and from the eye of the Apostle so intent upon it Observe How desirable a thing to be looked after righteousness is as it speaks justification Me thinks Peter speaks here concerning this righteousness much like the tenour that the Psalmist doth concerning God in Psal. LXXIII 25. Their is nothing in the new Heaven but thee and nothing in the new Earth that I look after besides thee His brother Paul is of the same mind and song Phil. III. 8 9. I do count all things but dung that I may win Christ. And be found in him not having mine own righteousness which is of the Law but the righteousness which is of God by faith Offer him as Satan once did to our Saviour and try him with haec omnia tibi dabo Paul choose through all the World what thou wilt have honours riches pleasures profits
turned into Glory Faith into fruition Sanctification into impeccability and there will be no need of the Spirit in our sense any more So that Having the Spirit is understood of man considered only under the Fall II. Having the Spirit speaks of having it for mans Recovery The Spirit is given for his Recovery viz. what God will have recovered Let us look back to the Creation That lesson is divine and pertinent Eccles. XII 1. Remember now thy Creator in the days of thy youth There is more in it than every one observes It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural and teaches two things That as the first lesson Youth is to learn is to know his Creator so therewith to learn to know the Mystery of the Trinity that created him God created all things and man an Epitomy of all by the Word and Spirit Son and Holy Ghost XXXIII Psal. 6. By the word of the Lord were the Heavens made and all the host of them by the breath of his Mouth Joh. I. 3. All things were made by him and without him was not any made that was made Job XXXIII 4. The Spirit of God hath made me and the breath of the Almighty hath given me life Now when Gods creation in man was spoiled by Son and Spirit it is repaired So that as Christ saith of himself I come to seek and to save that which was lost so the Spirit came to restore and repair what was decayed This is the meaning of the new creature 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works Who works this Christ and the Spirit Something Christ doth by his blood viz. restores righteousness the rest by his Spirit viz. recovers holiness Nay I may add the Spirit is given only for mans Recovery The Spirit created man so perfect to try him Spiritus movens the Spirit moving is to try man outward administrations are to try him but when sanctification comes it hath a further purpose Compare man in innocency with man after the fall His state in which he then was was to try him But will the Spirit alway have his work of so uncertain issue Will he never act but for trial and leave the issue to the will of man God when he intended not innocency for the way of Salvation left man to himself Doth the Spirit the like in a way intended for Salvation Who then could be saved Spiritus movens the Spirit moving I said was given to try inhabitans inhabiting only and undoubtedly to Recover III. Having the Spirit presupposeth having of Christ vers 9. If any man have not the Spirit of Christ he is none of Christs contra If any have the Spirit he hath Christ. These terms are convertible He that hath Christ hath the Spirit and vice versa he that hath the Spirit hath Christ. As He that hath the Father hath the Son and he that hath the Son hath the Father also As Son and Spirit cooperated in mans creation so in his renovation Personal works are distinct but never separate Christ to Justifie the Spirit to Sanctifie but never one without the other The Spirit is called the Spirit of Christ is it possible then to have the Spirit absque Christo without having Christ And he is called his Spirit not only quia procedit a filio because he proceeded from the Son but because he gives him and is a purchase of his blood As the Spirit moved on the Waters so he moves on the blood of Christ he comes swimming in that and it is ex merito sanguinis from the merit of his blood whosoever hath him See Gods way of cleansing the Leper which is an Emblem of cleansing a sinner XIV Levit. 14 15 17. And the Priest shall take some of the blood of the trespass offering and the Priest shall put it upon the tip of the right ear of him that is to be cleansed c. And the Priest shall take some of the Log of oyl c. And the Priest shall put it upon the tip of the right ear c. First Blood and then Oyl On whom is the unction of the Spirit on him is first the unction of blood As the person is accepted before his Service Gen IV. 4. The Lord had respect unto Abel and to his offering So the person is first Justified before Sanctified God doth not new-create a person whom he accepts not IV. He that hath the Spirit hath a twofold work of the Spirit common grace and sanctifying grace We may consider the Spirit as Creator and Sanctifier and thirdly acting in a Work between both When he teacheth man arts indues him with intellectual abilities he then works as Creator in bonum Universi for the good of the Universe When he sanctifieth he doth it for the recovery of the Soul Now there is a work between both that is more than he doth as Creator and less than as Sanctifier but in tendency to the latter but as yet it is not it viz. Common grace Such is Illumination to see ones Condition Conviction with feeling Conscience active thoughts of Soul This is called grace because more than nature Common because wicked men have it sometimes as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon Now the Spirit never worketh sanctifying grace but first useth this to make way He plows the heart by common grace and so prepares it for sanctifying grace In this Chapter at vers 15. There was the Spirit of fear before that of adoption As the Law was given first so the work of the Law is first Rom. VII 9. When the Commandment came sin revived and I died As Moses delivered the people of Israel into the hand of Joshua so the Law when it hath sufficiently disciplined us commits us into the hand of Grace As in Gal. III. 17. The Covenant that was confirmed before of God in Christ the Law c. cannot disannul that it should make the promise of none effect The Law is subservient to the promise so this work of the Law to Grace Is a meer work of the Law sanctifying Grace True the work of the Law goes along with grace hence many a gracious heart is under terrors But is the first work of the Law Grace No it is to fit the heart to receive Grace Many now a days say I have the Spirit How came they by it If they have it it is an unnatural birth not bred and born after Gods ordinary way To day debauched to morrow turn Sectary and then have the Spirit That was a wonder in the Prophet speaking of one that before she travailed was delivered such a wonder is this if it be so No God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit V. The Spirit worketh both these by the
reliance upon Christ comes not into date till a man do the best he can to fit himself to be a sacrifice for that Altar The Altars sanctifying of the gift came not in date till the offering was fit for the Altar There must be these concurrents First It must be of the clean kinds of Beasts or Birds Oxen or Sheep or Goats Sparrows Pigeons or Turtles not Dog Cat Ass Bear not a Crow Raven Owl or Vultur Then it must be viewed by some skilful person that it be without blemish as well as that it be clean viz. That it be not a blind Bullock or Lamb that it be not broken diseased c. And lastly the Offerers free-will and mind in his offering must be concurrent And thus qualified it was fit for the Altar and the Altar sanctified it Now was there all this care about the offering of a beast upon a material Altar of brass or stone and is not as much at least required for the offering of a souls own self on Christ the Altar Must any thing polluted or unclean come near that Altar Faith in Christ is not so easie a matter as men take it for a man must first do all he can in purifying himself before he can believe For his believing is his refuging to Christ to make out for him when he sees he cannot do it himself And by this appears the vast difference 'twixt the believing of a Jew and the faith of a true Christian. The Jew as he thought performed the Law and believed that he should be justified by his performance and looked no further A true Christian observes the Law the best he can but when he hath done all he finds himself but an unprofitable servant and that he comes infinitely short of Justification by all he can therefore casts himself upon Christ to satisfie for him The sacrifices of God are a broken heart a broken and a contrite spirit O God thou wilt not despise Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered under the Gospel no heart but broken or bruised is to be offered And whereupon bruised and broken not only upon sight of the evil they have committed but also upon sense how little they can do of good when they have done their best And then lay such an heart upon the Altar Christ and the Altar sanctifies the gift and makes out for it Brethren take heed you be not deceived about Faith by which you must stand or fall to all eternity It is more than fancy or thinking or hoping you shall be saved by Christ it is more than taking on you to pray in the name of Christ more than begging mercy for the sake of Christ. It is working and labouring in the way of Gods Commandments till you be weary and heavy laden and then resting your selves in Christ for safety and refreshing It is doing your duty all you can and still leaning on Christ to make out all failings for you It is that that must bring up the reer of your best endeavours As Simon of Cyrene was laid hold upon to bear the Cross of Christ after him when it was too heavy for him So on the contrary lay hold on Christ and get him to bear your burthen for you when you your selves are not able to bear it II. By this also we may observe the absolute necessity of keeping Gods Commandments for salvation as well as the absolute necessity of faith for salvation and the amicable and indeed unseparable agreement 'twixt these two It is impossible to find acceptance with God for justification and salvation unless by faith in Christ we be presented as living sacrifices upon him the Altar And it is impossible to be fit sacrifices for that Altar unless by keeping the Commandments of God we be purified and fitted For as Faith purifieth the heart where it is once come Act. XV. 9. So keeping the Commandments of God is purifying the heart that Faith may come Consider of that 1 Pet. I. 22. Seeing you have purified your hearts in obeying of the truth Now what is obeying of the truth but doing what God in the word of truth directeth and commandeth and this also purifieth the heart toward believing as Faith doth when a man now believes And thus believing and obeying are so twisted together that without keeping of Gods Commandments the best you can you cannot come by Faith and Faith when it is come it cannot be without keeping of Gods Commandments the best you can For as to the former we may not unproperly apply those words of the Apostle Gal. III. 23. For before faith came we were kept under the Law shut up unto the faith which should afterwards be revealed And as to the later that in Jam. II. 26. As the body without the spirit is dead so faith without works is dead also And now to make some Application upon what hath been spoken and to take up the words in order First From the title here given to our Saviour that he is our Altar upon and through whom to offer our selves and all our services to God we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation but he himself is also to offer himself through Christ to God Christ was a dying sacrifice a Christian must be a living and as Christ voluntarily offered himself to God so is he also to do in his place and station How oft do we find in Scripture that the death of Christ doth challenge our dying to sin and not living to our selves 1 Cor. V. 7. Purge out the old leaven that ye may be a new lump for even Christ our Passover is sacrificed for us 2 Cor. V. 15. And that he died for all that they which live should not henceforth live unto themselves but unto him that died for them And so there are divers other places to the like tenor The obedience of Christ does not dissolve the obedience of a Christian but enhance it For his obedience was not to disannul our obedience but to challenge it to love him who loved us first His offering himself was to lead us the way and to teach and engage us to offer our selves also He to die according to the will of God and we to live according to his will that is to die unto sin and to live unto righteousness Secondly Now since every one that is accepted of God is to be presented to him as a sacrifice offered through Christ as the most Sacred Altar it may give us just cause daily to examine our selves how fit we are to be presented to that Altar and from that Altar to God The Sacrifice under the Law was to be examined whether it were fit or no by one that was skilful in such a scrutiny The work now under the Gospel must be our own every one to examine his own heart since the heart