saved whether by their own works and performances or by the grace and free favour of God imputing to them the righteousness of the Lord Jesus Christ and working faith in their hearts by his spirit thereby enabling them to receive Christ and apply his righteousness to themselves 2. For the deciding of this question or the determining this controversie the hearts lives and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men 3. The Apostle in this dispute having to do with two sorts of people 1. The Gentiles or such as were strangers to the commonwealth or Church of Israel who had no written Law of divine Authority among them he dealeth with them another way and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God and who had the moral Law of God written briefly with the finger of God in Tables of stone and more largely opened in other parts of Scripture by holy men inspired and moved by the holy Ghost These he trieth by this more full and perfect Law and proveth them guilty of sin against the Law and so concludes that both Israelites and Gentiles were guilty before God and there was none of them righteous by his own works no not one and therefore all of them were to go out of themselves and to flee to Christ by faith that being found in him they might be freely justified by his righteousness I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse doth concern all those Laws which he mentioned before by which he proveth that men could not be justified scil the Ceremonial Law the Law of Nature and the moral Law written and accordingly the Answer taketh in all Yea we establish the Law But because these two do concern the same things forbidding the same sins and commanding the same duties and what is more imperfectly contained in the Law of Nature is far more perfectly declared in the Moral Law written I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel for if this be made evident concerning the moral Law written which being more large and full comprehendeth the Law of Nature in it it will follow that the Law of Nature is established also Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature I think fit to speak something briefly of that also as conceiving it to be included in this Objection and the Apostles Answer to it The point then which I observe is this That God hath given to men a light and Law of Nature This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle and twice implyed in this verse 1. In the Objection Do we then make void the Law through faith Doth the doctrine of justification through the righteousness of Christ applied by faith excluding all other ways of justification make the Law of Ceremonies the Law moral the Light and Law of Nature as formerly mentioned of no effect altogether void of no force or use 2. In the Answer We establish the Law and as the Law of Ceremonies and the Law moral so the Law and light of Nature so that the Apostle sheweth according to the point that God hath given unto men a light and Law of Nature That which may be known of God is manifest in them for God hath shewed it unto them for the invisible things of God are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse◠because that when they knew God they glorified him not as God c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general even to those that had no light of Scripture nor written Law of God For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also hearing witness and their thoughts the mean while or between themselves accusing or excusing one another For the underderstanding of this point let us consider 1. What this Light or Law of Nature is It may be described thus It is the knowledge which God hath given unto man in their natural estate since the fall of men whereby he hath in some degree made known unto them himself and the good they ought to do and the evils they ought to shun 1. It is given of God so in both those places of Scripture mentioned before in the one 〈◊〉 is said God hath shewed it unto them in the other they shew the work of the Law written in their hearts Now who can write immediately upon the heart and soul but God who is the Father of spirits who formeth the spirit of man within him and therefore I do not call it the Law of Nature in this sense as if it were propagated from Adam by natural generation but because it is given of God to men as generally as if it were born with them The Prophet sheweth that God giveth to the Husbandman his skill and knowledge for his God doth instruct him unto discretion and doth teach him this also cometh forth from the Lord who is wonderful in counsel and excellent in working So the Lord saith of Bezaleel I have filled him with the spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works to work in Gold and in Silver and in Brass c. So that if God be the giver of skill and ability for arts and handy-crafts we need not doubt but he is the Author of the light and Law of Nature given unto man whereby they see a difference between truth and falshood good and evil and the Lord may give excellent gifts of this kind to such men to whom he giveth no sanctifying and saving graces 2. It is a knowledge So it is said they knew God they have a knowledge So it is said of Christ that was the true light which lighteth every man that cometh into the world The Son of God giveth this common light generally to men This light differeth much from that light of life which Christ giveth to them that follow him whereof he speaketh Chap. 8. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life This is meant of a spiritual saving light leading men to everlasting life which is given to none but them that follow Christ
but there is a common light and knowledge which Christ giveth to them that are strangers to him yea to such as are his enemies 3. This Light and Law of Nature is given unto men in their natural estate since the fall since their nature was corrupted by sin Before the fall while man was in the state of primitive integrity as God had created him in his own likeness after his Image that is in wisdom righteousness and true holiness the light and Law which God implanted in man was clear and perfect man had an exact Rule imprinted upon his soul to walk by But this Rule being defaced by the sin of man the Lord gave men some degree of light and knowledge in this state of corrupt Nature which in many things might restrain their corruptions from breaking out into such extremities as Satan and their own lusts might stir them up to and whereby they might be reduced into a more orderly course of life and manifest effects of this have been found not only in natural persons living under the Gospel which were strangers to the life of grace but also in many Heathens who never heard the doctrine of salvation yea in some heathen Persecutors of the Church as Trajan Antoninus Philosophus and Iulian the Apostate 4. It was said in the description that by this light of Nature God hath in some degree made known himself unto them So the Apostle saith that which may be known of God is manifest in them for God hath shewed it unto them I conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God the Apostle meaneth that which may be known of God without special Revelation such as is declared in Scripture this was manifest in them by that common general light of Nature which God had given them For 1. They had inward principles of Natural light And 2. They had the works of God 1. His works of Creation For the invisible things of him from the beginning of the world are clearly seen being understood by the things that are made even his eternal power and Godhead The Heavens declare the glory of God and the firmament sheweth his handy-work their line is gone out into all the earth and their words unto the end of the world The creatures do as it were speak out the excellency and glory of their Creator to all the Nations of the world 2. His works of Providence God hath made of one blood all Nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation that they should seek the Lord if happily they might feel after him and find him though he be not far from every one of us for in him we live move and have our being So the same Apostle told the Heathens that God in times past suffered all Nations to walk in their own waies not giving them the light of his word to guide them in the way of salvation nevertheless saith he He left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our hearts with food and gladness by his works of Providence he made some discovery of himself unto them I conceive by this light of Nature within them and the light which was held forth unto them by the works of God from without they might know that there was a God and that this God was of infinite perfection eternal almighty most wise good righteous that he was to be served and worshipped iu such a way as was pleasing to him that as the world was made by him so both it and all the creatures in it were under his government that as a righteous judge he would punish evil doers and reward the righteous They might by the light of reason conclude that none of the creatures could make themselves for nothing can act before it hath a being and therefore all the creatures must receive their beings from a cause that was before them hereupon they might assuredly gather that there is a first universal cause of all things who is eternal without beginning of infinite perfection The orderly and perpetual motion of the Heavens Sun Moon and Stars the continual succession of day and night the Spring Summer Harvest Winter the correspondency and Harmony that is between the Creatures being fitted and suited to each other the sun drawing of vapours from the earth and waters into the air there to be botled up in the Clouds the Clouds sending down showers upon the earth the earth bringing forth grass herbs corn and other fruits for the use of men beasts and fowls and the beasts and fowls themselves fitted for the use of men the senses of the body and their objects fitted and suited to each other there are sounds and voices and an ear to receive them there are colours and there is the eye fitted to behold them so of the rest yea how exactly are the several parts of the same body fitted and suited to each other These and many other things discernable by the light of Nature might clearly convince men that there is a God of infinite power and wisdom who is the cause and Author of all Fifthly It was said that by this light and Law of Nature God hath given unto men in some degree to discern the good which they ought to do and the evil which they ought to shun So ye heard before the Apostle saith The Gentiles having not the Law do by nature the things contained in the Law they do some things contained in the written Law of God though they have not this Law How by Nature by the Light and Law of Nature and in so doing they shew the work of the Law written in their hearts The Heathen Philosophers have written much in commendation of moral virtues and set forth the odiousness of many vices and dishonest practices Abimelech King of Gerar blamed Abraham when out of weakness calling his Wife his Sister he seemed to lay a snare before him and give him occasion to commit adultery unawares What hast thou done unto us and what have I offended thee that thou hast brought on me and on my Kingdom a great sin Thou hast done deeds unto me that ought not to be done So he said to Sarah concerning her Husband Abraham Behold he is to thee a covering of the eyes unto all that are with thee and with all other thus she was reproved Thus much of the description Secondly We may consider the imperfection of this Law and Light of Nature 1. In general It is not sufficient to bring men to blessedness and salvation The Lord Christ saith I am the way the truth and the Life no man cometh unto the Father but by me neither is there salvation in any other for there is none other Name under Heaven given among men whereby we must be
divisions occasioned by Preaching old forgotten truths but the fault in those that will not endure such doctrines Satans malice and some mens weakness So the inundation of Popish Superstitions broke in How much we should resent these things their danger Toleration of them discussed in the Objections for Errours answered Chap. III. Objections against truth many times are double falshoods this riseth from Ignorance Credulity malice and want of Arguments to confirm errours No strange or new thing that men erre and are slanderous Protestant Ministers are no promoters of Antichrist but his great Adversaries lessening them greatens Antichrists interest Seducing Sectaries expedite Antichrists affairs Satan hath still hindered reformation by such ways Chap. IV. A Threefold Law first given to the Gentiles with the Iews the other given only to the Iew. Law of nature and its use The Ceremonial cannot justifie nor the Moral yet neither made void by Faith Faith confirms the Ceremonial Law what this is 't is of God how long to last abus'd or not understood by many of the Iews who precisely observed Ceremonial cleanness palpably neglecting moral purity In what sense doctrine of Faith doth not abolish the Ceremonial Law The dispute between Iews and Samaritans and whence it arose when and how long continued Divine worship in spirit and truth not limited to any place Law Ceremonial a School-master to bring us to Christ full of deep mysteries and spiritual realities cleared by the Gospel These unfolded in explication of Circumcision seal of that promise I will be their God which contains all grace and comfort is made good to us in Christ the Covenant sealed by Circumcision the same that is sealed by Baptisme Passeover what its occasion the circumstances of it its meaning in each particular applied to Christ. Actual faith in Christ delivers from Curse of the Law should excite to thanfulness holiness exercise faith preparedness for our duties godly sorrow Feast of first Fruits when enjoyned excite to endeavour a rising to newness of life Chap. V. Few Creatures appointed for Sacrifices three sorts of Beasts two of Fowls all meek resembling Christ as we should Korban whence derived how apply'd to Christ through whom we are made nigh to God Burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s import to us the rites in offering it blindness of the Iews and to be pittied deep slaine of sin it is deadly to the sinner or his surety Christs Bloud precious shed that we should not live in sin The continual burnt-offering Christians should offer morning and evening as most likely the Iews did pray and praise God in their Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification Imputation of sin to Christ speaks Gods love of Compassion to sinners sin base and shameful The blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the Lord on the Golden Altar the meaning hereof It s inward fat burned what meant some other rites in the offering it and their import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was noted Christ and how a sufficient sacrifice therefore fit to be trusted in How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the Christians sacrifice and apply'd Oyle used in the meat offering its purport with other rites of it explained Salt with all Sacrifices and its meaning The Covenant of Salt The drink offering wherein it consisted The Peace offering what and on what occasion meaneth whole Christian duty in general to be offered to God through Christ. Peace-offering might be male or female part of it to be burnt part for the Priest part for the offerer hence our Communion with God inferr'd How Sacrificers are partakers of the Altar Priests under the Law were sacred persons especially the High-Priest type of Christ whose is an eternal Priesthood The Garments of the High-Priest and their meaning viz. the holiness beauty and glory of Christ in general A more particular view of each part of the Garments their import and our instruction Ordinary Priests were in a sort types of Christians who are to be spiritual Priests and Sacrifices Ministers of the Gospel no where called Priests in the New Testament Tabernacle and Temple agreed in some differed in other particulars how each signified Christ to dwell with us in much humility and love we ought therefore to unite our selves to him estrange our selves from sin scandalous sins should not be cause of gladness in any who observe them in others Temple and Tabernacle signify'd each be liever Sin defiles the whole man the heart first the outward man next sin begins in the heart Altar made of Shittim wood the meaning covered with brass its purport the Godheadpreserving the humane nature under its sufferings Where the Altar was placed its meaning The Altar of incense its meaning The Ark what in it and their Import The mercy seat the Cherubims looking down towards the Ark. The fire used in Sacrifices its meaning Christs love to us undergoing such sufferings for us requireth love from us to him This fire came from Heaven never was to go out such should Christian zeal be Chap. VI. Sacred observances as restraint from unclean beasts so not in their own nature the meaning equalleth all mankind in their Original Gods Soveraignty in chusing Israel incomprehensible His infinite goodness calling the Gentiles who should be thankful and take heed of unbelief and all sin Our liberty to use all wholesome food Blood whether now forbidden Probably a Natural though secret reason why so many Creatures were forbidden to Israel Prohibition of eating blood Acts 15. explained Festivals Religious among the Iews noted our Christian joy What feasts these were At the time of the feast of Harvest Christ sent down the Spirit on his Apostles who were to gather in the Harvest of the Gentiles Feast of ingathering about our September the meaning of it well applyed in three or four particulars The feast of Trumpets the type of Preaching the Gospel and calling to faith and repentance who are deaf to this shall be astonied at the last Trumpets sound The various washings in use among the Iews well unfolded shew Christ the accomplishment of them and our Christian duty of dayly purging our selves in the fountain of his blood Chap. VII St. Pauls design to deliver to us the doctrine of justification by grace This clear'd by reducing all men under an examen The Gentile examined and cast by Law of nature transgressed The Iew examined and cast by the written Law moral transgressed There is a Law of nature this not nulled by Faith What this Law is in the particular description of it T is engraven on the heart given by Christ yet different from that he gives Believers who follow him It was a perfect rule before the fall it is yet of great use though much impaired The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be served and worshipped that he created all being himself eternal and omnipotent wise and good This Law declared what is good and what evil in some
l. 16. r. Consequents p. 44. l. penult r. exhort p. 53. l. 12. r. tolerable for Chap. IV r. V. p. 125. in the margin for Officers r. Offerer p. 130. l. 33. dele him p. 153. l. 22. r. persons p. 160. l. 1. for An r. any p. 212. l. 2. for no r not p. 239. l. 21. r. woman p. 240. l. 17. for state r. stead p. 243. l. 6. r. enduring p. 263. l. 25. r. For. Rom. 3. 31. Do we then make void the Law through Faith God forbid yea we establish the Law CHAP. I. THe holy Apostle in this divine Epistle according to the wisdom given unto him as his fellow Apostle saith of him having laid down that great fundamental truth of the Gospel that righteousness and everlasting life is to be obtained by faith that is by the perfect Righteousness of Christ imputed to Believers by God the Father and applied by Faith proveth it by shewing that none are justified any other way and this he cleareth by making it evident that all sorts of men Israelites and Gentiles are sinful and guilty before the Lord and therefore none of them justified by any works of their own in the fight of God He proveth the Gentiles to have sinned against the law and light of Nature and Reason the Israelites to have sinned against that Law not only so but against the written Law and that both Ceremonial and Moral against thâ— Ceremonial Law in that they rested in the outward observation of it not looking to the substance and end of it and so their Circumcision was made uncircumcision The moral Law condemned them because their corrupt natures were enmity against it contrary unto it they sinned against it in omissions commissions their best performances fell far short of the full perfection of it and therefore they all stood condemned before the Lord whose exact justice alloweth of no righteousness but that which is every way perfect These things being cleared from the 17th verse of the first Chapter to the 20th verse of this third Chapter Then he declareth another way of justification revealed in the Gospel even by the full satisfaction and perfect righteousness of the Lord Jesus Christ imputed by God the righteous Judge of all the world to Believers and applied by faith And having proved this in the latter part of this and in the two next Chapters he inâ—â—rtâ—th thâ—se words in the end of the third Chapter Do we then c. although he had not finished his discourse of free justification by faith through the righteousness of Christ yet he wouâ—d put in a caveat against the licentious â—buse of this excelâ—ent Doctrine though it seemeth a little out of order not tying himself so precisely to method as to neglâ—ct the vindicating the honour of Christ and the preventing or removing of such a mistake upon which poor souls are apt to make Shipwrack So that in these words we may note first a Question or Objection Do we make void the Law through faith secondly an Answer 1. By way of detestation or abhorrence God forbid or let it not be far be it from us 2. By way of denial implied in a contrary Assertion and that with advantage We are so far from making void the Law through faith that by this doctrine we establish the Law Do we make void the Law Do we make the Law a vain empty useless thing of no force Do we take away all authority and binding power from the Law through faith through the Doctrine of the Gospel teaching men another way of obtaining justification and righteousness by the perfect righteousness of Christ apprehended by faith without any respect unto or consideration of the works of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be far be it from us Yea we establish the Law we give more honour to the Law we acknowledge more fully and truly the perfection purity authority of the Law than they do which teach and seek righteousness by the works of the Law From this objection may be noted this point That Ignorance and malice is apt to mistake slander or pervert the most precious Truths of the Gospel or thus The corrupt Nature of man is apt to corrupt the most precious Truths of the Gospel So in this present Chapter For the Apostle having before proved the people of Israel had as much need of the Righteousness of Christ to save them from condemnation and to justifie them and present them as righteous before God as the Heathen their sins and guilt being as great as that of the Heathens or rather greater It seems hereupon some were ready to argue What advantage then hath the Iew and what profit is there of Circumcision As if they had said this doctrine taketh away all difference betwixt Iew and Gentile it giveth unto Israel the peculiar people of God no more priviledge or dignity in things pertaining to God than to the worst of Heathen Idolaters it was to no purpose that God distinguished them from other Nations by the ordinance of Circumcision Thus is corrupt Nature apt to corrupt the precious Truths of the Gospel But the Apostle shews that the Iews had much advantage over the Gentiles chiefly because that unto them were committed the Oracles of God They had the word of God the writings of Moses and the Prophets given by the inspiration of the holy Ghost directing them to the Messias to whom they were to seek for Righteousness and in whom they were to believe that they might be justified They had Sacrifices prescribed them by the wisdom of God as special helps to strengthen their faith in the perfect Sacrifice of Christ the Redeemer and therefore they had much advantage above the Heathens if they improved it for their eternal good and yet notwithstanding all this it was as impossible for them to be justified by their own works and righteousness as for the Heathens and they had as much need of Christ and his righteousness for justification as aâ—ese In this the Iews had the advantage above the Heathens that they had far better means to lead them unto Christ than the Heathens Herein they were both alike that neither the one nor the other could be justified and saved by their own works but only by Christ and his righteousness Again in this regard the condition of the obstinate and unbelieving Iews was worse than that of the profane Gentiles that they sinned against greater light and means not improving their priviledges and advantages but receiving the grace of God in vain Then followeth another objection If mans unrighteousness commendeth the Righteousness of God if Gods Righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness how then can it stand with the righteousness of God to punish men for sin and again if the glory of God his rich Grace do appear and shine forth so much the more admirably by the heinousness of peoples sins why should
of Nature consisting of those notions of good and evil which were left or new written by the Lord in the minds of men and women after that the nature of mankind was corrupted by sin which Law though it be now imperfect yet in many things it sheweth the difference between good and evil and hath power over the Conscience to inform convince excuse and accuse The other two delivered peculiarly to the people of Israel are the Law of Ordinances of Ceremonies and the Law moral And the Apostle proveth that none of these Laws can justifie the strictest observers of them all men and women being naturally corrupt and possest with principles of opposition against the purity and perfection of the moral Law and those that are renewed by grace being but imperfectly conformed to the Law As for the Law of Ceremonies it is in its own nature no perfect rule of righteousness but consisting of figures and shadows and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things The Law of nature is comprehended in the moral Law delivered in the Scriptures first published to Israel and then communicated together with the Gospel to the Nations of the world So that that which is imperfectly written in the minds of men naturally is perfectly declared by the Law written by the finger of God in Tables of stone scil the ten Commandments and more fully opened in other parts of Scripture And therefore though it was expedient for the Apostle to speak distinctly of them in the former part of his discourse to convince both Israelites and Heathens of their unrighteousness and gâ—ilt yet in this place I conceive the Law of nature and the written Law may well be comprehended under one and so I take the Apostles meaning to be that by the doctrine of free justification through the righteousness of Christ both the Ceremonial and moral Law are established To begin with the former observe this point That the Law of Ceremonies is established by the doctrine of the Gospel Or thus The doctrine of free justification through the righteousnes of Christ apprehended by faith establisheth the Ceremonial Law For the right understanding of this we may consider First In general What these Ceremonial institutions were Secondly How they were misunderstood or abused by ignorant and carnal Israelites Thirdly How they are established by the Gospel or doctrine of justification by faith First These Ceremonial Ordinances were instituted by the Authority of God himself as parts of his outward worship and figures of heavenly and spiritual things to be observed untill the death of Christ. 1. They were instituted by the authority of God himself So Circumcision was commanded immediately by God himself to Abraham and his posterity So the Lord gave express directions to Moses and Aaron concerning the Ordinance of the Passeover and Moses being fourty days and fourty nights in the Mount received Ceremonial Laws from the Lord to be observed by the people Secondly They were parts of Gods outward worship Some of them more directly and properly as the Sacrifices which were to be offered to the Lord only so also the sweet Incense and divers others Other of them more improperly as things subservient to the worship of God as the Altar of burnt-offerings the Ark the Golden Table c. Thirdly They were figures of Heavenly and spiritual things Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the patern shewed thee in the Mount Fourthly They were to be observed until the death of Christ. Above when he said Sacrifice and offerings and burnt-offerings and offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law Thâ—â— said he that is Christ Lo I come to do thy will O God He taketh away the first that he may establish the second By the which Will we are sanctified by the offering of the body of Iesus Christ once for all The Ceremonies of the Law were to continue until Christ offered himself in sacrifice and then they were to be taken away and to give place to his all-sufficient Sacrifice and accordingly the Lord Christ himself manifested in the flesh and made under the Law did in his own person observe the Ceremonies of the Law But at his death the veile of the Temple waâ— rent in twain from the top to the bottom which I conceive signified both the abolishing of legal Ceremonies and the opening of the way into the heavenly sanctuary by the death of Christ. Now there being great abundance and varieties of these Ceremonial institutions I conceive they may be reduced to four heads 1. Sacraments 2. Sacrifices 3. Sacred persons and things subservient to holy uses 4. Sacred observances 1. Sacraments and those ordinarily were two 1. Circumcision whereby they were solemnly admitted into the Church and visibly sealed as parties to the Covenant 2. The passeover wherein they were admitted by faith to feed upon Christ the Lamb of God who taketh away the sins of the world slain in the eternal counsel of God before the foundation of the world and to be actually Sacrificed in the fulness of time 2. Sacrifices 1. Whole burntofferings 2. Meat-offerings 3. Sin-offerings 4. Thank-offerings or Peace-offerings and among these especially the daily burnt-offering presented to the Lord morning and evening every day in the year 3. Sacred persons and things Such were the Priests and Levites especially the High-priest The holy places 1. A Tabernacle 2. A Temple with the several parts Consecrated days and times the feasts of the passover of Pentecost of Tabernacles the new Moons the weekly Sabbaths as limited to the last day of the week c. The utensils of the Sanctuary the Altar of burntoffering the golden Altar of Incense the Loaves the Table of shew-bread the Ark Mercy-seat c. 4. Sacred observances Their divers washings and purifyings absteining from divers creatures as unclean with very many usages injoyned In the second place consider how these things were understood or abused by ignorant or carnal Israelites I conceive 1. That many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows they did not see Christ in them 2. That they rested in the outward work If they were outwardly Circumcised they looked not after the Circumcision of the heart mortification of sin self-denyal regeneration having fed upon the Lamb with unlevened bread in the feast of the Passeover they minded not the Lamb of God nor sought after the unleavened bread of sincerity and Truth When they offered Sacrifice they looked no farther than the beast that was slaine not minding the perfect all-sufficient sacrifice of Christ. It seemeth they were
the way of the Lord make his paths strait Yea the Lord Christ himself in his own person sounded this Silver Trumpet From that time Iesus began to preach and to say Repent for the Kingdom of Heaven is at hand He who gave himself for a sacrifice and poured forth his blood to make atonement and reconciliation between God and sinners did preach repentance to them to prepare them for atonement and reconciliation It is very lamentable to consider how many live under the sound of the Silver Trumpet many years and yet are not prepared for atonement and reconciliation to God through Christ nor brought to the beginnings of sound and saving repentance but either are secure careless dead-hearted minding earthly things or resting in outward performances or openly profane and wicked Oh how dreadful will the sound of that Trumpet be at the last day for the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the Trumpet of God I say how dreadful shall the sound of that Trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the Silver Trumpet of the Gospel 2. The day of atonement and humiliation was about four or five days before the feast of Tabernacles wherein they were to rejoyce before the Lord so sincere humiliation and repentance make way for sound spiritual joy Blessed are they that mourn for they shall be comforted godly sorrow maketh way for heavenly rejoycing But when a man goeth on to glut himself with the pleasures of sins or earthly contents not afflicting his soul for sin he hath no part in this spiritual feast to such belongs that sad threatning Wo unto you that laugh now for ye shall mourn and weep Fifthly Consider their manifold washings with water in divers Cases to purifie themselves from legal uncleannesses Ceremonial pollutions as when any was cleansed from the Leprosie he was to be sprinkled with water mingled with blood seven times and afterwards to wash both his cloaths and his body in water so they that had running issues when they were cleansed from them were commanded to wash their cloaths and their bodies in water and so in divers other Cases Now the Apostle Iohn proves that the Lord Jesus is The Christ thus This is he that came by water and blood even Iesus Christ nâ—â— by water only but by water and blood and iâ— is the spirit that beareth witness because the spirit is Truth whereas there was great use of water and blood in the Law of Ceremonies the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying it sheweth that all these things were accomplished in Christ and attained their end in him he performed and fulfilled what was signified and typified both by water and blood His blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin and to justifie sinners and save them from condemnation and the sanctifying spirit and grace of Christ cleansing his people from the filth of sin washing their hearts from wickedness and making them holy as he is holy and therefore he addeth ver 8 there are three that bear witness in earth the spirit the water and the blood And ver 10 He that believeth hath the witness in himself He that savingly believeth in Christ being united to him by faith hath this threefold witness in himself the spirit of Christ witnessing with his spirit that he is in Christ reconciled to God by Christ an adopted child and Heir of God through Christ the only begotten Son of God and Heir of all things the blood of Christ cleansing his Conscience from the guilt of sin the grace of Christ resembled by water sanctifying him and conforming him to Christ in holiness so that such an one hath an evidence in his own soul both that Jesus is the very Christ and that he is his Christ for he findeth that Christ hath fulfilled that in and upon his soul which was figured by the blood and water under the Law of Ceremonies This is a blessed and most precious priviledge which all that are under the Gospel should labour with all diligence to make their own Oh what an happiness is it for Christians to have this threefold witness in themselves In the mouth of two or three witnesses shall every word be established Here are three witnesses beyond exception A Christian having this threesold witness in himself in the poorest outward estate is richer and happier then all the treasures of the earth and all the Kingdoms of the world can make him but how few are they that have any other witness of their interest in Christ but their own fancy how few do seriously and diligently seek for any other In that great and last day how will ye stand in the presence of God when numberless sins are charged upon you Will ye say Christ hath satisfied for your sins what shall this profit you unless ye be united unto Christ Will ye plead that ye believe in Christ and so are made one with him where is your witness Oh take heed of appearing before the all-seeing God without a witness And therefore I beseech you consider seriously of your condition and rest not till ye are in Christ and until he come into your souls both by water and blood and give you the witness of his spirit 2. Those frequent washings under the Law of Ceremonies may stir up Christians to frequent endeavours dayly to purifie themselves as Christ is pure to cleanse themselves from all filthiness of flesh and spirit perfecting holiness in the fear of God to draw cleansing and sanctifying virtue from Christ more and more by faith They were to wash their bodies and cloaths to be sprinkled with water seven times There is a fountain opened for sin and for uncleanness a fountain of most precious blood and water of most Soveraign virtue the sufferings of Christ and the grace of God are to wash away the guilt of sin and the uncleanness and pollution of sin Do not forsake your own mercies and neglect so great salvation It is sad that when such a precious fountain is opened so few are washed and cleansed Thus much concerning the Ceremonial Law to shew how and in what respects it is established by the doctrine of the Gospel CHAP. VII THere are two other Laws mentioned by the Apostle in the former part of this Epistle by neither of which men can be justified in the sight of God One is the Law of Nature the other is the Moral Law written and delivered in the Scriptures It was needful for the Apostle to speak distinctly of both these For 1. His great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of God the righteous judge of all the world that so they might be everlastingly blessed and
eminent Saints of his to err in some things that men may learn not to think of men above that which is meet but to give that great prerogative of infallibility to the God of truth alone who hath revealed his Truth in the holy Scriptures and therefore Christians should try all spirits and doctrines by this Rule bring them all to the Law and to the Testimony concluding that if they speak not according to this Rule it is because there is no light in them no light in their doctrine so far as it will not endure the trial of Scripture light yea the Apostle speaks very high in this case Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If it were possible for a blessed Angel to preach false doctrine we must reject and cleave to the Scripture against all contradiction For answer to the Second Question In as much as Satan and the corrupt nature of man are the cause of Errours and Heresies What is the reason that many carnal persons both such as are of civil conversation and fair moral principles and also such as are loose and licentious yea openly profane are free from errours in such places and ages where when false doctrines abound whereas they are such in whom the corruption of nature raigneth and such as are held captive by Satan according to his will For answer to this I conceive First that some such persons being naturally quick of apprehension and judicious may be so clearly convinced of some truths that though many deny them and oppose them yet they will stand to them especially when there is liberty for all sides to hold and profess what they list and a man may stick to the Truth without loss and danger in such cases natural Conscience is a strong tye upon mens spirits to cause them not willfully to deny a known Truth Secondly Some may affect the reputation of constancy being loth to be noted for light vain and fickle persons and therefore in as much as it was their lot to be trained up from their childhood in the truth they will cleave to it howsoever others cast it off so long as they see they may do it with safety They account it a childish thing to hearken to every novelty and vain fancy as indeed it is and therefore not becoming their gravity It may be they would have been as obstinate in error had they happened to have been taught it in their youth as now they seem to be constant in the Truth Is not this apparent in divers at this day who stand firm in doctrinal truths and remain perversely stiffe in old Ceremonyes and superstitious observances which have no footing in the holy Scriptures because they have been trained up in both On the one side they were trained up under sound doctrine concerning the main points of faith On the other side they received some superstitious observances by tradition and therefore they will part with neither Thirdly I suppose Satan having possession of carnal persons another way doth not much tempâ— some of them to renounce the Truth and entertain errours because they are not such as are likely to do him any special service in promoting false doctrines Fourthly many carnal persons may be engaged to stand for the Truth against errors because some whom they respect or upon whom they depend or of whom they look for some advantage go that way Fifthly many carnal persons seem to be indifferent in matter of Religion They are serious and hearty about things that bring in profit in following their business or in pursuing their pleasures in satisfying their lusts they think it no great matter what men hold or profess in matter of doctrine When the Iews accused the Apostle Paul for teaching false doctrine saith Gallio the Roman deputy If it be a question of words and names and of your law look ye to it for I will be no judge of such matters See how slightly he speaks of matters of Religion as if they were but empty words whereas the Question between Paul and the Iews was one of the weigtiest that ever was in controversie scil Whether the Lord Jesus were the Christ And so Festus another Roman Governour relating Pauls Case to King Agrippa accused by the Iews said When the Accusers stood up they brought none accusation of such things as I supsed but had certain questions against him of their own superstition and of one Iesus which was dead whom Paul affirmed to be alive It seemeth he thought these things to be frivolous queries not worthy of the cognizance of so great a Magistrate as himself whereas the Râ—surrection of Christ from the dead which was in question between Paul and his adversaries was such a fundamental point as that mans salvation depended upon it Thus it seemeth many are kept from embracing errours because they hold it a matter of no great weight what men profess in point of Religion But let all that mind their salvation receive the love of the Truth and walk in it hating and shunning every false opinion and every false way out of sincere love to the Lord Jesus Christ and true zeal for his Glory So much of the Question or Objection CHAP. II. THe Answer is first by way of abhorrence or detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be or far be it from â—s which our translaturs render God Forbid I suppose because this English phrase is used in cases of like nature howsoever the Apostle by these words signified that he abhorred and detested such a consequence as to make void the Law by the doctrine of free justification through the righteousness of Christ applied by Faith Hence may be noted this point That gracious hearts do exceedingly abhor those opinions which corrupt or oppose the truth of God Heresies and false doctrines are odious to the godly 1. This may appear in many examples and first in the old Testament Moses did exceedingly abhorre the wicked counsel of Balaam whereby he taught the Midianites to deceivâ— the people of Israel so as to draw many of them from the worship of God to Idolatry and therefore saith he to the people arm some of your selves to the war and let them go against the Midianites and avenge the Lord of Midian which they did and slew the Males and five Kings of Midian and Balaam himself who gave this wicked counsel But Moses was not satisfied with this execution but was wroth with the officers of the Host and said unto them have ye saved all the women alive Behold these caused the Children of Israel through the counsel of Balaam to commit trespass against the Lord in the matter of Peor and there was a plague among the congregation of the Lord and then he commanded them to kill all except the women children which were Virgins And it seemeth that
for thy righteousness for thou art a stiff-necked people it was not because of the greatness of thy Nation or the multitude of thy people The Lord did not set his love upon and chuse you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you c. It was a pure act of grace and work of Gods free love towards Israel and therefore the Apostle as one transported with admiration of that which he could not comprehend breaketh out into this exclamation O the depth of the riches both of the wisdom and of the knowledge of God how unsearchable are his judgements and his wayes past finding out 2. Let us magnifie the goodness of God towards the Nations of the world in these latter days that he hath sent his only begotten Son into the world manifested in the flesh to break down the partition-wall that was between Iew and Gentile that as now that difference between several sorts of beasts c. is taken away so that they are not opposed to each other as legally clean and unclean as they were under the Law of Ceremonies so the difference between Israel and other Nations is now also abolished and it is as free for an people as for the posterity of Abraham to partake of the Covenant of grace in Church-priviledges both was declared to Peter by a vision and a voice from Heaven for Cornelius an Heathen Captain being directed by an Angel to send for Peter the Lord prepared this Apostle for the journey by casting him into a trance and causing him to see Heaven opened and a certain vessel descending unto him as it had been a great sheet wherein were all manner of four-footed beasts and wild-beasts and creeping things and Fowls of the Air and there came a voice to him Rise Peter kill and eat but Peter said not so Lord for I have never eaten any thing common or unclean And the voice spake unto him again the second timeâ— what God hath cleansed that call not thou common Now when Peter came to Cornelius and his company He said unto them ye know how that it is an unlawful thing for a man that is a Iew to keep company or come unto one of another Nation but God hath shewed me that I should not call any common or unclean The Lord spake of beasts c. Peter rightly applyeth it to men so that the Lord Christ took away the difference of clean and unclean that was under the Ceremonial Law both between men of several Nations and between other Creatures How should we in particular stir up our selves to be thankful to the Lord that he hath reserved us for these times wherein it is as free for us descended from Heathen Ancestors to partake of the Priviledges of God his Covenant as for the people of Israel yea when the Israelites being natural branches are cut off through unbelief we may be grafted in by faith Let us take heed then least our unbelief impenitency security deprive us of this blessed priviledge for though none now are unclean in respect of the Nation whereof they are more then others yet all are unclean in the sight of God who remain dead in trespasses and sins out of Christ whose Natures are not renewed and cleansed from their filthiness 3. Observe with thankfulness the liberal use of the Creatures which God hath given to his people now under the new Testament through Christ above that which he allowed the people of Israel under the old Testament for now every Creature of God is good and nothing to be refused if it be received with thanksgiving Nothing that is wholesome for mans body is to be refused as unlawful and so the same Apostle saith All things are lawful for me viz. all sorts of meats for of such things he speaketh in that place and therefore whereas blood in particular was forbidden under the old Testament it is now lawful But it hath been objected that blood was forbidden upon a moral reason taken from the Nature of the the thing forbidden because the blood is called the life of the Creature For answer I conceive this is no moral reason but a natural reason implying a mystery scil to shew that men should abhor cruelty and bloodshed and so I suppose if we did throughly understand the Natures of all the Creatures which the Israelites were forbidden to eat there might be some natural reason given for it comprehending the Mystery Again it seemeth there was also a farther Mystery in the prohibition of blood for eating of blood and fat are both forbidden together scil such fat as used to be sacrificed because the blood and fat were both in a peculiar manner to be offered unto God The blood poured forth signified the taking away the guilt of sin by the death of Christ and shedding of his blood The burning of the fat it seemeth signified the mortification of sin by the spirit of Christ and so they might be forbidden both the eating the blood and fat to teach all not to take to themselves the honour either of their justification or of their sanctification but to ascribe it wholly unto Christ. But it may be said that blood was forbidden after Christ his death and resurrection by the Apostles and Elders in the Synod of Ierusalem I Answer It was but a temporary decree imposed upon the believing Gentiles that they might not give offence to weak believers among the Iews who were not yet clearly satisfied about the abolishing of legal Ceremonies and the extent of that Christian liberty which Christ had given them Secondly An other Ceremonial observance was the keeping of their solemn festivals 1. In general These feasts may intimate unto Christians that gound and matter of joy which true believers have through Christ and accordingly that duty of holy rejoycing in Christ which they are called unto so the Angels said unto the Shepherds Fear not for behold I bring you good tidings of great joy which shall be unto all people for unto you is born this day in the City of David a Saviour which is Christ the Lord. And the Apostle saith We are the Circumcision which worship God in the spirit and rejoyce in Christ Iesus This is that spiritual feast which the Lord promised In this mountain shall the Lord of Hosts make unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined 2. In special there were three solemne feasts which they were commanded to observe every year 1. The Feast of unleavened bread which was annexed to the Passeover of this somewhat hath been formerly spoken 2. The feast of Harvest which was called the feast of weeks it seemeth because it was as it were a week of weeks after that other feast of