accordingly; and may imagine a world of inconveniencies, to fofter their unbelief; yet all these foolish mists and cogitations may evanish at the ferious confideration of this, that they fhall not have mere man to be their judge at that day, but God, in whofe fight there is no creature but is manifeft, and unto whole eyes all things are naked and open, Heb. iv. 13. for it is God that will judge at that day, and his ftile is the fearcher of hearts, Jer. xvii. 10. V. As all power is given unto Chrift both in heaven and in earth, Matth. xxviii. 18. fo in particular hath the Father committed all judgment unto his Son, even as God-man, that all men should honour the Son, even as they honour the Father, John V. 22. 23. that that day may be the more joyful unto believers, when they fee their best friend fitting on the bench, and the more terrible unto the wicked who are his fworn enemies; for the judgment fhall be managed by Jefus Chrift, Acts x. 42. And he commanded us to preach unto the people, and to teftify that it is be which was ordained of God to be the judge of quick and dead. See Acts xvii. 31. Rom xiv. 10. 2 Cor. v. 10. VI. Albeit this day of judgment be dreadful and terrible unto the wicked, who then fhall be fhiftlefs, Rev. vi. 15. 16. 17. yet it is a most glad and joyful day unto the godly, and fweet news in itfelf, and a piece of the gofpel and glad tidings; for then all the children fhall be fully victorious over all their enemies, even death which is the laft; and then shall the believer's husband be exalted highly as King in his kingly office; and then fhall be the fulness and completement of the fweet promises; and then fhall the times of refreshing come from the prefence of the Lord, and the time come of reftitution of all things, which God hath Spoken by the mouth of all his holy prophets, Acts iii. 19. 21. therefore is it here faid, according to the gofpel; and believers ought to look upon it as a gospel truth, full of fweetnefs and gofpel confolation, and love his appearing, when all the faints fhall wear crowns, 2 Tim.iv. 8. VII. So little ashamed fhould the minifters of the gofpel be of it, Rom. i. 16. that they should glory and think much of that employment, Rom. xi. 13. fuch affection fhould they carry toward it, that it fhould be dear to them as their own; and they fhould never hear of it but their affections fhould warm towards it: and as they ought to be faithful in discharging their duty, fo the Lord will honour them fo far as to have the glad news of the gofpel ftiled by them, as if it were theirs, when a difpenfation of it is only commit ed to them, 1 Cor. ix. 17. and they are but ftewards, 1 Cor. iv. 1. and allowed of God to be put in trust with it, 1 Theff. ii. 4. Hence upon thefe grounds, or the like, doth the apoftle call it my gospel: See Rom. xvi. 25. VERSES 17. 18. 19. 20. Behold, thou art called a Jew, and refteft in the law, and makest thy boast of God; And knoweft his will, and approveft the things that are more excellent, being inStructed out of the law; And art confident that thou thyself art a a guide of the blind, a light of them which are in darkness, An inftructer of the foolish, a teacher of babes, which haft the form of knowledge and of the truth in the law. HE apoftle having at large fhown how the Gentiles could not expect to be juftified by works, but rather was to expect God's juft judgment, because of their wickednefs; he cometh now, in this fecond part of the chapter, and proveth the fame of the Jews: and having spoken fomething of them, as it were by the bye, from verfe th, and put them in one category with the Gentiles, and withal folved fome of their objections, verfe 13th, he cometh now and dealeth with them by them themfelves, and followeth forth the fame way he began, and fheweth, That they fhould be fo far from being juftified by their works, that because of them they fhould certainly expect condemnation, and that notwithstanding of all their privileges, whereof he reckoneth up feven in thefe verfes, and cleareth this his affertion to verfe 25th; and then particularly anfwereth an objection which they might make from circumcifion, unto the end of the chapter. they, having the law among their hands, attained to a more clear and distinct knowledge of God's mind. The fifth is, and approveft the things that are more excellent, &c. They being inftructed out of this law, were able to difcern betwixt right and wrong, and to pafs fentence in matters controverted, and put things externally in a good order; and knew what things were best, for they were catechifed out of the law from their infancy. The first privilege which he nameth, The fixth is, and art confident that thou and whereof they boafted, was, that they thy felf art a guide of the blind, a light to were called Jews, probably from the tribe them which are in darkness, an inftructor of Judah, (which, with Benjamin, did not of the foolish, a teacher of babes. They make defection, when all the reft did, un- had not only fo much knowledge as was der Jeroboam, and both went under one useful for themselves, but they had to imname, and were called the kingdom of Ju- part to others, and did obtrude these things dah) which, as more conftant than the reft, on others, making profelytes, Matth. xxiii. fo more privileged, in that the promifed 15. and hence Chrift calleth them leaders Meffias was to come out of it, and that of the blind, Matth. xv. 14. They conceivmoft likely when difperfed, and knew noted themselves able enough to inftruct owell what tribe they were of; however the name fignifieth one that hath devoted The laft is, which haft the form of knowhimself to the true religion, who acknowledge and of the truth in the law: They ledgeth and profeffeth the true God, and his worship, and of this they boasted; as also because they were come of that tribe, of whom the Meffias, the only Mediator betwixt God and man, was promised to come. The next is, they refted in the law; they had the law of Mofes among their hands, the oracles of God belonging unto them, which was a great privilege, Deut. iv. 8. Pfal. cxlvii. 19. 20. and they thought they were fo fure, thinking that was enough, that they were fecure, and lived in it fecurely, and fleeped upon it, as if no more were required. The third is, they made their boaft of God; they had God confederate with them, and their God in a peculiar manner by way of covenant, and they became his peculiar people, Exod. xix. 5. Lev. xx 26. Lev. xx 26. Deut. XXVI. 17. 18. and this puffed them up. The fourth is, and knoweft his will; thers. had fuch an idea and exprefs image of all thefe truths that did ly up and down the law; they had a most confpicuous appearance of knowledge, fo as they were able to inftruct others; they had the external vizor or mask of knowledge of the truth. From Verfes 17. 18. OBSERVE, I. When men grow fecure because of privileges wherewith they are bleffed of God, it is a hard matter to get fuch rouzed up and awakened, and brought to fome thorough conviction of their cafe and con-. dition; therefore doth the apoftle prefix this word behold. to ftir them up the more to a ferious confideration of themselves. II. As it is a matter worthy of commendation to fubmit unto God externally, and make confeffion with the mouth, Rom.x. 9. fo carnal men are realy to reft thereupon, as thinking it fufficient unto falvation, as thefe did here, in that they were I 2 called called Jews, and had taken on a profeffion. JII. Though it be a great privilege to have any relation, even external, to Chrift, Rom. ix. 5. yet that will not be fufficient to carry fouls to heaven; for even this, that they were Jews, and fo naturally related to Chrift, is caften, and will not prove fufficient to keep them from wrath. IV. Such is the corruption of men in nature, that when the law fhould be ufed by them to difcover their need of Chrift, and fo drive them in to him, they turn it into a refting-bed to fleep upon, fuppofing no more to be requifite for attaining life: for thefe Jews refted on the law; they made it a bed to fleep upon, and went no far ther. V. Tho' we ought to value the privileges of God very highly, and account ourfelves much obliged to God because of them, and in particular because of his becoming a God to us, and taking us into covenant with himself; yet we should not be puffed up by them, so as to think there is none like us, and to undervalue all others, in comparison of ourselves, becaufe of thefe our enjoyments: for thus did they make their boaft of God, and gloried vauntingly of their being God's peculiar people. VI. Folks may be externally in covenant with God, and fo admited to a higher dignity than others, and may think much of their being in such a state, and yet be far from juftification, and freedom from the wrath and curfe of God; for the apofle fheweth, that this privilege, among the rest, would not fecure them, viz. that they boafted of God, or of their being in covenant with God. VII. Tho' it be a fpecial privilege which God confereth upon the children of men, to be in any measure admited to know his will, and to be acquainted with his mind, yet the particular and punctual knowledge thereof will not be enough to fave men from the wrath of God, when obedience is not yielded thereunto, but thereunto, but will prove an aggravation of their guilt, and make their punishment the greater, Luke xii. 47. for this, that they knew his will, is one of the privileges, notwithftanding whereof they might expect condemnation because of their fins. VIII. Men may have much infight in the law of God, even fo much as that they may be able to dive deep into, and fearch out truth from falfehood, and to know what is moft agreeable unto the will of God, and may prefer that, and yet be but naughty when all this is done; for these here could, after fearch, approve things that are more excellent, and on this they refted, fuppofing it abundance. IX. Catechifing, as it is an ancient and divine way of inftructing the ignorant, and hath been ftill made ufe of for that end, Deut. vi. 7. fo it is yet useful and neceffary for attaining unto the right knowledge of the law, fo as to be able to take up God's mind distinctly, and approve of the best and more excellent things; for the way how they attained to this knowledge of his will was thro' being inftructed, or catechifed, out of the law. From Verfes 19. 20. OBSERVE, J. Woful and miferable is the ftate and condition of poor unconverted fouls; they are blind, not feeing nor difcerning their danger, nor a way to escape God's wrath and eternal vengeance; and they are living in grofs darkn.fs, and in the region and Jhadow of death, Ifa. ix. 2. they are foolish and witlefs, not hearkening unto the counfel of the Lord, nor feeking for a way of recovery, but as filly children carelessly lying fill in their condition; for fuch, of whom those whom the apoftle is now taxing were teachers, are here called blind, and dwellers in darkness. foolish, and babes. II. This lamentable and deplorable cafe of poor finners, holdeth forth a ncceffity of inftructors; and the ftile that fuch get here and elfewhere, theweth, of what concernment the being of fuch officers in the church church are to the church; and the neceffi- | are puffed up with a vain conceit of their being the only able qualified men for the place: for thus were thefe Jews perfuading themselves that they were leaders, and lights, &c. when yet they had not good ground to walk on. tous cafe of poor fouls calleth for their help, and what a doleful cafe they would be in without them; for folks naturally are blind, and fo have need of guides; they are in darkness, and fo have need of light; they are foolish, and so have reed of fome to instruct them; and are children, and have need of schoolmasters; and fo are thofe stated here. VI. It is ordinary for fuch as have attained unto fome measure of knowledge, but not unto the fanctified ufe thereof, to be puffed up thereby, fo as to think meanly of all others in comparison of themselves; therefore thefe teachers, here, are faid to think fo much of themfelves as to account others but babes and infanis, yea, fools in knowledge, in comparison of themfelves; for the apoftle fuppofeth and granteth them to be teachers, &c. and ufeth their own language, whereby they vilified others, and faith, they were inftruc tors of the foolish, and teachers of babes, or of fuch as they accounted fo III. As these stiles given to fuch as are in place in the church, do hold forth a diftinét office peculiar to fome, and not common to every one, (feeing fome are inftructed, and fome to be inftructed) fo as none but they may lawfully exerce the fame; fo do they point out obedience and willing fubjection unto, due reverence and refpect to, fuch as are in place, to be given by fuch are under them, as the blind will do unto their leaders, and scholars to their mafters, and inftructed to their inftructors. VII. It is a hard and a difficult matter for IV. As the work of the miniftry is a men and women to attain unto fome more work of great weight and moment; fo it than an ordinary meafure of knowledge in becometh all who undertake it, to be well the ways of God, and not to rest and settle qualified and fitted for the fame, and to thereupon, as tho' no more were neceffary have endowments, whereby they may be for the faving them from the curfe of a capacitated to discharge that weighty em- fin-revenging God; for this proved a restpoyment aright: hence they are called ing-ftone to thefe Jews with whom the guides, who must have eyes to fee, and apoftle is contending now, viz. that they Sill to lead the blind; lights, who muft were perfuaded they were teachers of others, fhine forth in doctrine and converfation in a light to fuch as were in darkness, &c. the midft of a crooked generation, as burn- VIII. So ftrait is the way to heaven, and ing and bining lights, John v. 35. inftruc-fo hard a matter is it to enter in, that mats, who must know the truth, and be ny may take upon them to be guides to able to teach it to others; and fkilful others, and inftructors of the ignorant, belmasters, able to educate and train up and to hold forth the way unto them, and oing ones by doctrine and discipline. yet mifs it themfelves, and never be able V. Tho' this employment be weighty in to enter in all that enter in there must ef, and of dangerous confequence unto shake off themselves all conceit of the fach as are in it, when they prove negli- knowledge they have, (how eminent fogat, or unfit for the difcharge thereof, ever they be in it) and refolve to difclaim it, even no less than the blood of fouls, Ezek. as to any trufting to it, or of expecting of 18. yet there are many who run under freedom from wrath and guilt from it: for this load, and have not fhoulders fit for thefe teachers here, who were confident aha ftrefs; many who take this office they were light to fuch as were in darkthem and are not fitted nor qualified nefs, &c. were but graceless for all that, therefore; and not only fo, but who alfo and far from being juftified by faith in Christ, Chap. II. Christ, and never would have been jufti- | not but join with him against them.) fied fo long as they relied upon their fuperlative (in their own account) knowledge. IX. Tho' men may conceive an idea, and an exprefs image of truths manifefted to them, fo as they may be able to hold forth truth unto others clearly, yet as all that will not avail in the day of reckoning, fo it may be but a fair out-side frame and fashion, and fuch as never yet fank down into their hearts, and made a change there, but ftill abode in the brain, and was only a vizor of knowledge and of truth, all not being gold that gliftereth; for all the fair fhew and flourish which they had was but a form of knowledge, and of the truth of the lao. ten. A Fter the apoftle hath reckoned up their privileges, now he cometh to fhew, how, notwithstanding of thefe, they could not expect to be juftified by their works; and he giveth this ground and reafon for it: Because they were tranfgreffors of the law, and thereby dishonourers of God. And this he makes good several ways: (and withal aggravateth it by fhewing how they did teach others otherways, and fo their own mouths condemned them. And, the more to win in upon them, and to waken them, he propofeth all to themfelves, as if their own confciences could ft, In general; Thou therefore which teacheft .another, doft thou not teach thyfelf? As if he had faid, If you be fuch as you would let the world know you are, how comes it to pafs that you fet not about thofe duties you prefs upon others? How comes it, that when you advise others fo well, you in the mean time neglect yourfelves? Why do you not make your lives examples to thofe upon whom you prefs holiness? Then, 2dly, he inftanceth in three particulars: The firft is theft; whereby is meant, all fubtile and finifter ways and practices tending to the damnifying of others in their outward eftate; of this they were guilty, howbeit they preffed the contrary on others. The fecond is adultery; whereby is meant, all wronging of the chastity of others, in heart, expreffions, or outward actions. The third is, they did commit facrilege, either in robbing God of his glory, and taking from him what is his, or in wronging or taking away any thing dedicated and given away to a pious ufe, for the promoting of God's fervice; and this is aggravated particularly from this, that they would feem fo zealous of God's glory, and fo devout, as not to regard idols, but to abhor them, and yet they made no fcruple to commit facrilege: All which the apoftle aggravateth farther, verfe 23d, in that, 1, They went over all bonds and marches, notwithstanding of the great profeffion they made, and refpect they feemed to have had to the law; they made their boaft of the law, and yet that would not keep them from breaking it. 2dly, Their fins did ftrike directly again ft God and his honour, and by their tranfgreffions they laboured to difgrace him whofe name be bleffed for ever. And this he farther maketh out, by fhewing moreover, how they gave occafion their wicked deeds to Heathens to fpea evil of God, as their forefathers did be fore them in the like cafes, which mentioned in fcripture, viz. Ifa. lii. b Eze |