called for it brings us thus to consider of God God at the first was to us an incomprehensible being therefore Moses could not deal with God as he was to be looked upon but desires God to speak in a way more suitable to him which was by giving them Laws to walk by which God did for him and the rest see Exod. 20. Yet notwithstanding this speaking of God was too hard to be understood that is what his intent was in those sacrifices and ceremonies wherein he was darkly seen this was the first degree of Gods condescension to man to be abstracted as I may so say and here was spirit abstracted from God that so by a little man might understand and taste what this vaste incomprehensible being was but this was not all but God therefore is pleased further to be abstracted that is to send Christ who is more expresly his image now this Spirit comes to be more strong and gives a nearer discovery what this incomprehensible being is but this is not all neither but this Image or Abstract or Spirit must yet again be distilled through the Limbick or Stil of sufferings and death it selfe to bring forth yet a more exact Spirit this is intimated by John 7.39 thus I have brought you down to the word of Christ or Mind of Christ which is the best discovery of God and truest taste of him that hath been yet made known unto the sons of men This is that Spirit spoken of by Christ John 14.26 Iohn 16.13 Chap. 17.8 which some tasted deeply of after Christs ascension as Acts 2. ver 3. and all taste of who taste of the Word of God Heb. 6.4 and receive the Gospel of our Lord Iesus Christ Indeed there are some that with those in the Acts 19. ver 2. who have not received the holy Spirit since they believed that is they have not been transformed into the same image of life and power See Luke 24 49. compared with 2 Cor. 3.8 But we all beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit or Power of the Lord. But are such as Timothy speaks of 2 Tim. 3.5 who have a form of godlinesse but deny the power This shews the Power of the Word or Spirit that it is of a transforming nature this is attributed to the Gospel Rom. 1.16 It is the Power of God to salvation to every one that believeth This is that Spirit or Power that Stephen was qualified withall See Acts 7. he was full of the holy Spirit 1 Thes 1.5 Our Gospell came not unto you in word only but also in power and in the Holy Ghost 1 Cor. 4.20 The Kingdom of God is not in word only but also in power This is that Spirit or Power which the Lord hath promised and which we are to expect and pray for according to that in Luke 11.13 compared with Judges 16.28 where Sampson prayeth for strength which in the former Chapter 14. verse he cals the Spirit of the Lord. Likewise see and consider Micah 3.8 This I say is that Spirit which we are to taste God by to know God by and to comprehend God by namely his Word and he that hath this Spirit dwelling or abiding in him walketh as Christ walked pleasing to God and profitable to men So then thus I will speak that which I am deeply affected with and shall be substantiall and true not in word only but in power So much for the explication of the first verse Verse 2. That I have great heavinesse and continual sorrowing of heart This is part of that which he affirms in the former words There are three gradations or degrees used by the Apostle to set it forth as first heavinesse Secondly sorrow and that continually We shall a little consider what he means by heavinesse and sorrow and what difference there is between them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth heavinesse which causeth sleep as Luke 22.45 Christ cometh to his disciples and findeth them asleep with heavinesse the Latin word aegritudo is taken for griefe passion or sorrow of mind and sometime sicknesse of body as in 1 Pet. 2.19 the reading these Scriptures following will informe you what manner of heavinesse it was Iohn 16.6.22 it is there taken for sorrow 2 Cor. 2.10 it is there taken for griefe Phil. 2.27 there the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for sorrow again but the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deep as the Latine word cruciatus which implies torment pain affliction a crosse and to be nailed upon a crosse Luke 16.24 It is further taken for the travel of a woman as 1 Thes 5.3 where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred travell so likewise Gal. 4.19 it is taken for the sorrows of death as in Acts 2.24 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used so that by these places here cited it appears to be very great sorrow even to pain and travell nay to be crucified for his friends the Iews Oh then I might a little presse this upon you is it so with you that professe yourselves to be of Pauls spirit are you grieved even to death even to crucifying for your friends according to the flesh because they are in darknesse and do not enjoy the light of the Gospel which you do I fear we may all put our hands upon our mouths and accuse our selves of neglect of our duty in this particular Pauls condition was like Christs indeed he walked as Christ walked his soul was sorrowfull even unto death even so was Pauls He who thought it no robbery to be equall with God yet made himselfe of no reputation Phil. 2.6 7 8. and was excluded from the glory which he was before invested with and was accursed from God which separation makes him cry out My God my God why hast thou forsaken me Mat. 27.46 even so Paul wisheth himself accursed or separated from Christ for the Iews such was his love towards them as you shall hear more at large when we come to the 3. v. Now if we were in this condition oh what means would we use what industry vvould vve use to be delivered as the same Apostle expresses to the Gal. 4.19 My little children of whom I travel in birth until Christ be formed in you and do but look back upon Pauls Epistles vvhat means he useth from this travel as his earnest prayers to God for them chap. 10. ver 1. so vvould vve if vve vvere as Paul how vvould vve pray in their behalfe vvho are in darknesse and not only so but he useth means as in the 11. of the Romans ver 14. he there magnified his office before the Gentiles to see if he by any means could provoke the Jews to emulation that thereby he might save some of them he useth all means possible to bring them in again to what they lost and the
a man do what he could to keep himself pure yet there would be defilements and so separations from God and Christ but now God doth not so require purity of men that is external purity that is to abstain from touching of dead bodies or the like but now onely wilfull sins make a separation betwixt God and man I mean those once truly joined unto him see Hebr. 10. vers 26. If we sin wilfully after we have received the knowledge of the truth there remains no more sacrifice for sins The Apostle I say being thus very high in his expressions of his blessed condition with the rest of the Saints viz. believers in Christ as verse the first he now like an affectionate friend looks back upon the rest of his kindred after the flesh as it is the condition of a compassionate heart to look upon others as well as himself and to endeavour to bring others to the same enjoyment with himself this was Pauls condition as if he should say Am I and you who are in Christ thus happy glorious But stay have none lost that which we have found yes you my brethren the Jews have lost that which we have found therefore my joy is a little abated this he is now upon he doth not onely hug and embrace the thing found but withall he wisheth he could perswade the owners to take it of him again though he lose it see verse the third where the Apostle wishes himself accursed or separated from Christ for his brethren his kinsmen after the flesh Therefore the discourse that follows is to be looked upon as from a man deeply sensible of his friends losse which will cause him to comfort himself and them with this that the lost goods shall be returned Now I come to the words verse the 1. Vers 1. I say the truth in Christ I lie not my conscience also bearing me witnesse in the holy Spirit These words are a preface to that which follows the words themselves are an affirmation or I may say an oath where the Apostle doth affirm that he will speak nothing but truth in this following discourse and therefore according to the custome of men he swears himself being not required by any other We have in the words something to be understood or explained as what he means by saying the truth in Christ Secondly what he means by not lying or by a lie Thirdly what he means by Conscience Fourthly what he means by holy Spirit For the first to wit speaking the truth in Christ I understand he meaneth that he will not present that before them which is not which we call a lie but speak words in reference to Christ who is truth it self and speak them as the truth it self and speak them as the truth is in Jesus and so it being truth which he should speak it must center in Christ who is the truth it self But the second will more explain it what he means by a lie The Greeck word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is severally taken in the Scriptures sometimes it is taken for vanity or emptinesse in opposition to substance and fulnesse so God is said to be true and every man a liar Rom. 3. chap. vers 4. And so Christ was said to be full of grace and truth John the 1. chap. vers 4. And so God will be worshipped in Spirit and truth John the 4. vers 24. But this lie is in opposition to truth and so Idols are called a lie in opposition to this substance Jesus Christ see Esai 44. vers 20. Speaking of Idols he saith is not there a lie in my right hand and so the Devill is called a liar because be perswades men to that which is not as at the first he did to Eve Genes 3. chap. vers 4. Therefore the Apostle exhorts the Ephesians and so consequently all believers in Gospel-order to put away lying see Ephes 4. vers 25. Thirdly for that word conscience the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath affinity with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth knowledge and understanding with the mind and regard with the affections as Genes 48. vers 19. the words of Jacob I know well my Son I know well Exod. 1. vers the 8. Who knew not Joseph that is he did not know him so as to regard him so Eccles 2. vers 19. Psalm 49.11 Where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred conscience is rendred an inward thought see likewise Luke 3. vers 27. Math. 7. vers 23. Where the Lord is said not to know the workers of iniquity that is not to know them so as to regard them with his inward affections so that now the Apostle will speak nothing but what he knows very well and is affected with Fourthly what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit by which we are to understand sometimes that visible discovery of cloven tongues Acts 2.3 sometimes a Dove as Matth. 3. vers 16. sometimes for the word of Christ as John the 3. vers 5. Compared with 1. Pet. 2. vers 2. Where you may see that that which is called Spirit in the one place is called word in another see Rom. 8. vers 16. The Spirit of God beares witnesse with our Spirits that we are the Sons of God to wit the word this is that Spirit which being received and believed quickneth see Psalm 119. vers 50. Where David saith thy word hath quickned me Compare this with the 6. of John and the 63. Which will make it appear plainly that the word is that quickning Spirit so Christ saith in the conclusion of the verse The words that I speak they are Spirit and life and so our bodies are said to be a habitation for God by his Spirit Eph. 2. vers 22. compared with Colos 3. vers 16. Let the word of Christ dwell richly in you and to this add 1. John 2. vers 24. Let that therefore abide in you which you have heard from the beginning which if it do ye shall continue in the Father and in the Son to this add John 15. vers 7. If ye abide in me and my words abide in you ye shall ask what you will and it shall be done unto you this is that Spirit or anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christhood which makes us on with God as we have the mind of Christ or Spirit of Christ see 1. Cor. 2. vers 16. That is as we have the word of Christ I speak the more of this because men in these late dayes speak much of a Spirit and yet lay low the words of Christ which are Spirit and life but take notice this is that Spirit that doth cleanse comfort exhort and lead into truth yea and make the man of God perfect and wise unto salvation see 2. Tim. 3. vers 15.17 The word Spirit if we take it as it is taken for the quintessence or abstract of God as it may be so
ground is because he is in travel for them and how vvilling a mother is to see her child brought forth I leave you to judge Neither is this a suddain passion of griefe and so rejoyce again no and that brings me to the third aggravation here in the words and that is continuances without intermission there is no time when Paul doth not bear in mind the Jews losse their regaining Now then let us look back upon what hath been said he might well affirm it with such strong affirmations and witnesse it would scarcely have been believed else that he could have been so troubled for them Paul was like a bird flying up into the air in the chap. but this clog puls him down again he cannot be elevated truly nor no Saint till this be removed We who are Saints should look upon our selves as tied to these dead carcases I mean the Jews we cannot be right as we would be till they have life in them no ascending without them no triumphing without them so Paul hath it Rom. 11.15 Their restoring shall be life from the dead when they and we shall be one body as in another case it is said Heb. 11.48 That the Saints that are gone before without us saith Paul should not be made perfect so neither they nor we vvithout them shall be made perfect Therefore what need have we to be in Pauls frame me thinks it is like a company travelling towards a City and some fall by the way or stray behind and the other that are willing to enter runs forward notwithstanding there are orders given out that none shall enter until all come up together How then should this make those that are strong help those that are weak that they may all enter together to the gate So let us know that none of us shall enter into glory untill the Jews come up too therefore let us use all means possible to publish that light and put forth that power we have to bring them up And so much for the second verse Verse 3. For I could wish my selfe to be accursed from Christ for my brethren my kindred after the flesh For the understanding of these words we are to consider what is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken from an Hebrew root which signifies to limit determine or appoint as Psal 78.41 They limitted the holy One of Israel and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not differing signifieth to six determine or appoint these words are a fruit or effect of the former you may remember I told you concerning his heavinesse and sorrow the greatness of it I told you he was brought up to the condition of Christ who was contented for our sakes to be separated from the Father as it appears by his expressions See Matth. 27.46 Now Paul as I told you before being deeply sensible of their losse is come up to the height of his affection but how may we understand this that he desires to be accursed from Christ we must thus take it That Paul prefers a generall good before a particular therefore he could wish himselfe in their condition if so be they might be in his Now vve are not here to think that he meaneth to be for ever separated from Christ for the Jews themselves his kindred are not so separated for all acknowledge that they shall come in again onely he desires that if it were possible they might have been first though he were last as Christ speaks concerning the Iews The first shall be last and the last first see Matth. 19.30 that is The Iews who were first a people for their rebellion against God shall be last and the Gentiles who were not a people shall be first There is another acception of this word that is to be blotted out of the book of life as Moses useth the same expressions to God see Exod. 32.32 Numb 11.15 which agrees with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.24 which is excommunicated to death as it is sometimes taken but I take it to be the former that Paul speaks of that is to say that Paul desires for a time to be excommunicated from Christ in the room of the Iews who were so excommunicated for their disobedience Then if it be so let us a little consider as I said before Paul might well affirm it with such strong affirmations for it might have been scarcely believed that his love and affection should be so strong towards the Jews where shall we find such love here is such love as John speaks of to lay down our lives for the brethren here was that love of Christ visibly seen in Paul which we are commanded to imitate It is no wonder though Paul writes so tenderly to the Churches as Rom. 1. vers 7. 1 Cor. 1.1 chap. 4. vers 14. I write to you as my beloved children I have begotten you and so the whole currant of his Epistles was full of loving expressions as a tender Father Who would have thought that ever that Saul spoken of Acts 8. Who you there read did make havock of the Churches drawing out Men and Woman putting them into prison he breathed out threatnings against the people of God his very name implies a man of a turbulent Spirit a desperate forcing or Raping man but see what power he hath met withal in the commands of Christ that his Name is not onely changed but his nature also for Paul signifies separavit that is set apart We may plainly see the power of the Word of what a transforming nature it is it transformed a man into love not onely to his brethren but also to his enemies This Doctrine Christ preacheth largely see and consider Matth. 5. vers 43.44 It hath been said love your Neighbours but I say love your Enemies do good to them that hate you and blesse them that curse you and these words of Christ must be transforming words to those that professe themselves to be Disciples of Christ This lesson Steven had learned Acts 7. Who prayed for his persecutors Lord lay not this sin to their charge See here if there be not the same mind in him as was in Christ He prayed Father forgive them for they know not what they do So Paul exhorts the Philippians Phil. 2. ver 5. that the same mind in them which was in Christ I might largely insist upon this but this may suffice Onely carry this along with you 1. Iohn 2. vers 2. He that saith he abideth in Christ ought so to walk even as Christ walked The chiefest thing in Christ imitable by us is love to the brethren as the same John in his first Epistle largely and sweetly treateth of So much for the former part of the words A word to the latter My brethren my kinsmen after the flesh I hope you know that Paul was a Jew and so his Brother-hood comes in as he was a circumcised person therefore he cals them brethren according to
3. where they came to require Baptism of John because they were of the seed of Abraham but that were not sufficient therefore the promises were made to Abrahams seed by faith which are those who are of the faith of Abraham this is clearly proved Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Rom. 4.14 So the Apostle layes all the blame upon Israel not upon God for the word of God is become of none effect to that Israel because they rejected this line of faith for the Apostle saith in v. 31.32 That Israel hath not attained to the law of righteousnes because they sought it not by faith that is Israel looked not further then this covenant according to the flesh as they were circumcised persons upon which ground John had such an harsh discourse Mat. 3.9 Think not to say you have Abraham to your father for that is not the right line but you are to be the children of Abraham by faith before you claim this badge of baptisme as you shall find the words clear and upon this ground most of Pauls discourse is to beat men off from this prop to wit outward priviledges as witnesse his whole Epistle to the Galatians especially chap. 3. the latter end For ye are all the Sons of God by faith in Christ Jesus if ye be Christs ver 29. then are ye Abrahams seed and heirs according to promise And hence it is that Paul lays low the whole dispensation of the law which is called Circumcision equall to those without it as Galat. 6.15 For in Christ Iesus neither circumcision nor uncircumcision but a new creature And here is the Israel of God namely a new creature by faith For in Christ Iesus you may remember I proved being in Christ Iesus was to be in and under the ordinances or dispensations of the Gospel as Rom. 8.1 not under the law which is called flesh as Gal. 4.29 and by circumcision and uncircumcision is meant Iews and Gentiles the whole world as Rom. 2.3.4 largely declared so that now it lies here it is not circumcision that is all those priviledges promises whatsoever avails to acceptance with God now but faith neither is the uncircumcision any thing or the contrary to availe for condemnation if thou be a new creature as it is clear Rom. 2.26 to the end So it is the circumcision of the heart which was typified by the outward circumcision of the flesh and therefore the same persons Acts 7. who were of this outward circumcision yet were uncircumcised in heart as ver 51. Ye are stiff-necked and uncircumcised in heart and ears because they did not come under the dispensation of the Gospell by faith And to this agrees the whole current of Scripture and if you do but read Pauls Epistles to the Galatians and Romans you may plainly see this truth so that here lies the cause now Paul is not so much grieved and sorrowfull for the Iews because they are no longer such a glorious people as formerly they were but for the cause of it that they should be so blind as not to see the intent of God in all those dispensations as having reference to Christ for it was upon this ground that Israel was rejected of God and blinded because they would not see Christ the end of the law and that now the just should live by believing as Rom. 1. Then we are come thus far That the promises of God Gen. 17. and severall other places were not made with Abraham as he was a person circumcised but as a person believing and received the signe of circumcision a seal of the righteousnesse of faith as Rom. 4.10 and so those are his children that believe in Christ as witnesse Zacheus Salvation is come to thy house in as much as thou art a child of Abraham compared with Galat. 3.26 Ye are all the Sons of God by faith in Christ Jesus for as many of you as have been baptized into Christ have put on Christ And thus the Word of God is not fallen away but the Jews Israel is fallen from the Word or Promises of God so that God did never intend that men should be justified by fulfilling the law but by eying Christ in it Rom. 3.28 Thus I am come down again to the words Neverthelesse it cannot be that the Word of God should fall away or be of none effect so that thus I conclude that Israel whom Paul so much grieved for and those that have not obeyed the Gospell nor entred upon that true line of faith in Christ so the comfort lies here That there is yet an Israel of God which are those that are of a clean heart Psal 72.1 Pax super illâ—s misericordia super Israel Dei Gal. 6.16 Well then how doth this comfort Paul concerning the Iews That at the time when those Iews shall believe in Christ they shall be counted for the Israel of God and their punishment shall be taken away 2 Cor. 3.15 When they shall turn to the Lord the vale shall be taken away And this shall be and therefore Israel is yet in a hopefull condition Israel is not yet past mercy and grace and then Israel who is now hated for their disobedience shall then be loved and his adversaries hated and now we must understand that as the Jews or Israel sinned they were not only blinded spiritually but afflicted outwardly and given up into the hand of the enemies as ye know the whole current of the Scripture runs Now Paul is grieved for this cordition of theirs and chiefly the cause of it their unbelief they who were such a glorious people above other nations should now lie amongst the pots Psal 68.13 that they should now be the undermost who then were highest they the taile that were the head they the last which were the first Mat. 20. but in Isaac shall thy seed be called Gen. 21.12 that is in that line that is most unlikely with men a son of laughter oâ— mocking a son in Abrahams old age God in all ages made use of the lowest and weakest means and ways to drive on this designe because he will have men to stoop to him in this way it must not be glorious Israel according to the flesh deckt with outward circumcision and carnall ordinances but Israel of a clean and circumcised heart in the mean way of believing in Christ and hence it is that Christ himselfe comes as a Carpenter of mean parents despised and mocked of men as Isaac was and not like a noble learned man or wise after the flesh 1 Cor. 1. God will make men stoop let them be never so high never so learned never so wise after the flesh and why should men in this age