A Key to the Key of Scripture, Chapter 2 · Exposition of verse 17-24
Verſe 17. Behold, thou art called a Iew, and resteſt in the Law, an gloriest in God.
Verſe 18. And knoweſt his will, and allowest the things that are excellent, in that thou art instructed by the Law:
Verſe 19. And perſwadest thy ſelfe that thou art a guide of the blind, a light of them which are in darkneſſe,
Verſe 20. An inſtructer of them which luck… diſcretion, a teacher of the vnlearned, which hast the forme of knowledge, and of the truth in the Law.
Verſe 21. Thou therefore which teachest another, teacheſt thou not thy ſelfe? thou that preacheſt, A man ſhould not steale, doeſt thou steale?
Verſe 22. Thou that ſareſt, A man ſhould not commit adulterie, doeſt thou commit adulterie? thou that abhorreſt Idols, committest thou ſacriledge.
Verſe 23. Thou that gloriest in the Law, through breaking the Law, diſhonourest thou God?
Verſe 24. For the Name of God is blaſphemed among the Gentiles through you, as it is written.
THe ſecond remaines touching the Iewes: and is handled from this place, the 17. verſe of the 2. chapter, to the 21. verſe of the 3. chapter.
The concluſion of which vvhole place is this, that the Iewes are alſo tranſgreſſours of the law; and therefore cannot be iuſtified thereby. This concluſion is laid down from the 17. verſe of the 2. chapter to the 24. proued in the 24. by teſtimonie, as alſo in the 3. chapter from the 9. verſe to nineteenth; cleared from exceptions from the 25. ver … to the ninth ver e of the third chapter.
The paſſage to this concluſion, is by preoccupation and preuenting of ſuch things, as whereby the Iewes laboured to keepe off from themſelues, the ſentence of condemnation, wherein is, firſt, an enumeration of their priuiledges whereof they boaſted, with a conceſſion of them, verſe 17.18 19.…0▪ ſecondly, a correction, wherein he ſhewes the vanitie of ſuch priuiledges, without obedience; and a Rh…toricall Dialogiſme, conſiſting of many galling interrogatories, propounds the concluſion obliquetie; viz. that the Iewes notwithſtanding all their boaſting, were tranſgreſſours of the law: vvhichwhich he proues from an effect of their tranſgreſſion, confirmed by teſtimonie of the Prophet Ezech. 36 23.
The priuiledges whereof they boaſted, were partly externall; partly internall; outward priuiledges are firſt, the title of Iewes, and that as it ſeemes in this regard, for that the Meſſiah was promiſed to come of the tribe of Iudah tGen. 49.10.: ſecondly, the giuing of the law, that is, becauſe the Lord had vouchſafed them that dignitie as to commit vntounto them the oraclesuDeut. 4.8.: vvherein they are ſaid to reſt, as in a matter of much grace and fauour from God, as indeed it was; ſaue onelyonly that they pleaſed themſelues too much in the very giuing of the law, without regard to the obedience of it, or reſpect to the ende thereof, vvhichwhich is Chriſt for righteouſneſſe to them that beleeuex2 Cor. 3.13.14.: there was the outward Couenant which GOD had made with that people, paſſing by all other Nations: in regard the Lord had called himſelfe the GOD of Iſraell, and in the Couenant promiſed to be their GOD. Theſe in the 17. verſe.
Inward priuiledges; knowledge of the will of God, and that in an excellent meaſure; in ſo much that they were able to diſcerne, and put difference betwixt good and euill; to iudge of things agreeing to the law, and to diſcry things diſſenting there-from: not onelyonly ſo, but able alſo to inſtruct others; which he enunciates, firſt, metaphorically; then plainely, as expounding his metaphor, verſe 19.20.
Where by the way, he ſhewes that theſe things were in many but vaine bragges; reſidencing their vaine boaſting fitly to the faſhion of our people: I truſt I am not now to learne my dutie; I hope I know what my dutie is, and for neede am able to inſtruct others. foreign, whereby he meanes as I take it, the very Idea as it were of knowledge, and that truth taught in the law; and the platforme of knowledge gathered into a compendious methode for their owne, and other mens information, &c. Theſe their priuiledges.
Followes the correction, in a vehement obiurgation: vt ſupra, where the words are plaine, and free from difficultie: verſe 22. Sacrilege; vnderſtand here generally the robbing of God of his honour.
Obſer. Now from the body of this Text: and drift of the Apoſtle, obſerue this one generall concluſion: that no outward priuiledge, nor inward grace auaileth any thing to ſaluation without obedience; it hath truth both in law and Goſpell; great were the priuiledges of the Iewiſh Nation, many the perſonall graces of many: compare this place with Rom. 9.4 5.6. yet no ſhelter from Gods wrath, while ſeuered from obedience: a wonderfull dignitie it was, as euer had creature, to be the mother of our Sauiour; yet this was not that, that made the Virgin bleſſed; but her hearing and keeping of the word of GODyLuke 11.27.28.. An excellent fauour, to be brought vp at the feete of Chriſt, and to be of his houſhould ſeruants; yet what auailed it Iudas? an vnreformed reprobate. An high dignitie to be a preacher, and an interpreter of the vvill of God to his people, to worke miracles, caſt out diuels, yet nothing auaileable, if thou be a worker of iniquitiezMat. 7.22.23.: what profited it Eſau, to be circumciſed, to ſorrow for ſinne, continuing in prophaneneſſeaHeb. 12.16.17? What Iehu, that he was iealous for the Lord of hoſtesb2 Reg. 10.16.? not regarding to walke in the way of the Lord nor departing from the ſinnes of Ieroboam? What Iudas, that hee was one of the twelue, an Apoſtle a doer of miracles, a ſorrowfull penitentcMat. 27.3., his heart hanging after his couetouſneſſe? What Balaam, that he propheſieth, wiſheth to die the death of the righteous, refuſing to liue the life of the righteousdNumb. 23.10.: what the Iewes, to hauehave eate and drunke in Chriſts company, to hauehave heard him teach in their Synagogues, conſidering they were for all that, workers of iniquitieeLuke 13.27.? or what vsus, to be baptized, to heare, reade, know the will of GOD; while wee are no doers of it? for ſearch both Couenants, law and Goſpell, ſee, whether they require not both, obedience. Exod. 19 5. Ier. 31.33.
To apply theſe things to Iuſticiaries according to Vſe 1 the law, as the Apoſtle doth; ſee wee how ſandie a foundation the hope of all ſuch men is built vponupon, that for outward priuiledges, promiſe themſelues ſaluation and righteouſneſſe; there is no ſuch couenant, that if we be circumciſed, borne in the Church, know Gods vvill, &c. wee ſhall be iuſtified; the law requires doing, and perfect doing of all the commers thereto.
GiueGive leaue alſo to apply it after the tenour of the Goſpell, and couenant of grace, wherein alſo new obedience is required to ſaluation, though to other ends, & on other termesfHeb. 5.9.: and ſet all ſuch as boaſt of their Chriſtendome, and other common perſonall graces, lay it to heart: knowing that their idle faith cannot ſaue them, if it be ſeuered from obedience; not that hath place in iuſtifying, but yet is neceſſarie in the perſon iuſtified.
Tnere be that thanke God for their knowledge; and it is indeed a thanke worthie gift of God; time was … ſay they when I knew neither God not his will; now, I thanke God, I know when I doe will when I do ill, &c A…. but if thou know and doe not, how is thy ſtate betteredgIoh 1… 17. Luc 12 48.? others praiſe God they finde ſweetnes in the word; whereas it was death to them to heare a Sermon, now they hauehave a delight in hearing. Anſ. a good gift of God, but nothing in auaile without reformation … others boaſt of zeale; let them ſee Iudas kM…k. 6.22. H… 6.5. M…t. 13.; others of griefe for ſinne, their heart akes to thinke of them let them ſee Iudas k2 Reg. 10.16.21. R…m 10 6., …au lMat. 27.…. Heb 12.1….; others of deſires and fleeting purpoſes to leaue ſinne; others of ſome momentante externall reformation… this is …uch; yet read we of manie foule relapſes and fearfull apoſtaſies. 2 Pet 2.2 ….
Vſe 2 And let it teach vsus, to ioyne to all theſe worthie priuiledges & graces of God2 Cor. 7.1., through reformation of our hearts, and liues, read 2 Cor. 17.1. wherein the Apoſtle hath compriſed in a ſhort ſumme, the whole doctrine of Chriſtian reformation, firſt, the nature, ſecondly, the meaſure, thirdly, the grounds, fourthly, the meanes. The nature may thus breifly be collected out of the text: to be the purging of our ſelues from all filthineſſe both of fleſh and ſpirit, and growing to full holineſſe in the feare of God; the heart is not allnRom 1… 10. 2 Cor. 6 20., nor the outward man alloHeb. 10.22.: many things ſuffice notpMark. 6., but all filthineſſe muſt be forſaken: nor yet to ceaſe from euill, except thou doe goodqIſay 1. l 6.. Full holineſſe implies two things, firſt, vniuerſalitie of gracesr2 Pet. 1.5.6 7, ſecondly, perfection indegree: which though we cannot attaine, yet muſt we aime at. Phil. 3.12.13.
Reaſons, the promiſes, firſt, of Gods preſence; ſecondly, of his acceptance; thirdly of his father-hood; 2 Cor. 6.18.
Meanes, feare of God, wrought thus, firſt, ſetting our ſelues alwaies in his preſencesPſal. 139.18. Heb. 4.13.; ſecondly, conſidering he hath pure eyestHeb. 1.13., thirdly, meditation of iudgements particular, generall; fourthly, Gods kindneſſe, Pſal. 130 4. Hab. 3.19.
Theſe things may ſeeme impertinently here applied to the Euangelicall, which are ſpoken according to legall couenant, in caſe of iuſtification, but conſider that they are thus applied Analogically onelyonly, hauing their truth alſo after a ſort in the Goſpell.Ʋerſe 21.22.23. Doctrine.
Sundry other perticulars might be obſerued out of this Text, one only I will inſiſt on: & that is this, whereas the Apoſtle thus ſharply chides the diſſolute, life of thoſe, that would be maſters in Iſrael, and yet liued in wilfull diſobedience; we may obſerue, that there cannot be a more odious thing, then for a man to take vponupon him to teach others, neglecting in the meane while, to teach and reforme himſelfe: and how bitterly the ſpirit of God euerie where inueighed againſt ſuch teachers: ſee Pſal. 50.16.17. Math. 23.4
And it ſhould admoniſh eueryevery of vsus in place of teaching, to begin inſtruction and information at our Vſe 1 ſelues: ſundry reaſons there are mouing to this dutie; firſt, our admonitions otherwiſe grow vaine, contemtible, and odiousu1. Sam. 2.12.13.14.17.; euill practiſe in our ſelues, not onelyonly impayring the authoritie of our teaching, but euen making all admonitions loathſome vntounto our people, ſecondly, more hurt doth ill example then all inſtruction, admonition, or correction can profit; thirdly, beſides that, the people vſually attend more to example, then to doctrine, till that wiſedome preſcribed Math. 23.3. be learned: fourthly, and what a wofull caſe is that Paul intimates 1 Cor. 9.27. of ſuch teachers, that preaching to others, themſelues through diſobedience become caſtawaies, fiftly, to ſay nothing, that ſuch men can neuer with that power, and feruencie reproue that ſinne in another whereof their owne conſcience is guiltie; yea it fares with ſuch a man, as with him that holds a madde dogge by the eares, hee knowes not whither is beſt, hold him or let him goe: and what combates ſuch men hauehave, when they fall vponupon texts that point the finger at their owne ſores we ſee in experience.
Verſe 24.But proceed we in the text. In this verſe is the proofe of the concluſion by a teſtimonie of Ezechiel, cap. 36.20. The Iewes were tranſgreſſours, proofe: for the name of God was blaſphemed amongſt the Gentiles through them; partly in reſpect of the wrath of God vponupon them for their tranſgreſſions, partly, for other their abhominable actions, which opened the mouthes of the heathen to blaſpheme the truth, merciemercy, power, puritie of the Lord, whiles their ſinnes drew down the vengeance of God vponupon them.
Obſer. But here obſerue how the lewd life of Gods people profeſſing his name turnes to the blemiſh and diſhonour of the Lordvv2 Sam. 12.14.: experience hereof wee ſee dayly; let a prophane man, that neither feares God nor reuerenceth man, liue in the groſeſt ſinnes that can be thought of not a word of reproofe or diſlike vttered; let another that profeſſeth religion, through infirmitie, but once in his life to be ouertaken, then are the mouthes of all the prophane multitude opened againſt the very truth, and profeſſion it ſelfe: theſe are your bible-bearers, your profeſſours, your men of the holy houſe, ſee their fruits, &c. The ſinne fearefull in ſuch as giuegive occaſion, ſee 2 Sam. 12.