The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 1
CHAP. I.
The firſt Chapter, concerning the coherence of this Text and all following to the end, with the former eleuen Chapters, and the doctrine in them deliuered.
IN all the former part of this Epiſtle, the Apoſtle after the teſtification of his louelove vntounto theſe Chriſtian Romanes, by his gracious ſalutation of them, and holy thankſgiuing vntounto God in their behalfe, as alſo by his earneſt prayers for them, hath chiefly and principally laboured in deliuering certaine maine and fundamentall points of Religion; yet not ſo wholy and altogether, but that ſometimes he inſerteth ſome exhortations, according to occaſion offered by the particular doctrines handled by him.
The points of doctrine before deliuered, are eſpeciallyThe points of doctrine handled in all the former Chapters. theſe: Firſt, the corruption of all men, Iewes and Gentiles by nature, in tranſgreſſing the law of God, together with the wrath of God deſerued thereby, in the latter part of the firſt Chapter, and ſo forward to the end of the ſecond; ſhewing notwithſtanding by the way, that the Iewes were deeper in that corruption then the Gentiles▪ in reſpect of their greater knowledge; and that yet God had bin very patient and long-ſuffering towards them, thereby the better to leade them to repentance.
Secondly, proleptically to preuent an obiection he ſheweth that their greater ſinne did not preiudice their prerogatiue aboue the Gentiles, by the word of God onelyonly vouchſafed vntounto them, and to no other nation; and ſo preuenting ſome other obiections to make way to the doctrine of iuſtification by faith alone, without the works of the law either ceremoniall or morall, performed by meere naturall men, or in part ſanctified by grace; he handleth this point largely in the third and fourth Chapters, amplifying the ſame by diuers effects and fruites thereof, and declaring the grace of God therein to be the greater, becauſe God vouchſafed the ſame, when they that were ſo iuſtified by him, were his enemies, &c. Chap. 5.
In the ſixt Chapter he hath ſhewed the ſaid grace of God in ſo iuſtifying men, not to giuegive libertie to men to ſinne, but to bind men to make the more vſe of the death and reſurrection of Chriſt, to the dying vntounto ſinne, and liuing vntounto righteouſneſſe; and giuing their members as plentifully, as truly and as cheerfully vntounto righteouſnes, as euer before they had giuen them vntounto ſinne and vnrighteouſneſſe.
In the ſeuenth Chapter he ſheweth in what maner we that now liue vnderunder the Goſpell are freed from the Law, and how we are dead vntounto the Law, and yet that the Law is ſtill neceſſary to ſhew vsus our corruption, remaining in the beſt, and being ſo forcible that many times it maketh them to do that that they ſhould not, and the which by grace they would not doe: ſo that euen the very beſt (though as holy as Paul) may crie out of their miſerable eſtate in that reſpect, and yet the more giuegive thanks to God for their deliuerance from the ſame by Ieſus Chriſt.
In the eight Chapter he inſiſteth in the former priuiledge of them that are deliuered by Ieſus Chriſt from their miſerable condition by ſinne remaining in them, declaring not onelyonly that all that are in Chriſt Ieſus are freed from condemnatiō, and who they be that ſo are in Chriſt Ieſus, but alſo that they are by the ſame Ieſus Chriſt adopted to be the children of God and heires of God with Chriſt, and endued with the Spirit of God, whereby not to feare, but boldly to pray with aſſurance of being heard, and that all things ſhall worke together for their good. By occaſion whereof he briefly ſheweth the cauſes of the former benefits, freeing vsus from all feare, and concluding that nothing whatſoeuer ſhall ſeparate vsus from the louelove of God in Chriſt Ieſus.
In the ninth Chapter making proteſtation of his great louelove vntounto the Iewes, in reſpect of many priuiledges of God vntounto them, and ſhewing who were the true ſeed of Abraham, he handleth two great points: one, of election of ſome to ſaluation: another, of reprobation of ſome to condemnation; without reſpect of good workes in the one, or of an euill worke in the other, onelyonly of his owne will, and yet without any iniuſtice.
In the tenth Chapter, further profeſſing his louelove to all Iſrael, by praying from the deſire of his heart for their ſaluation, with the cauſes of his ſaid prayer, he taketh occaſion to ſhew the difference of the righteouſnes of the Law and of the Goſpell, prouing that both Iewes and Gentiles that are partakers of the righteouſneſſe of the Goſpell ſhall be ſaued, one meanes whereof he ſheweth to be calling vponupon God from a true and liuely faith, wrought through the preaching of the Goſpell; for that cauſe ſhewing how acceptable the Miniſters of the Goſpell ſhould be to all them to whom they preach the Goſpell: and prouing that although the Iſraelites had had the Gopell, yet they had not beleeued and obeyed it; and that therefore the Lord had threatned to take away his word from them, and to giuegive it vntounto the Gentiles, that by their beleeuing thereof and obedience thereunto, he might prouoke the Iewes to the like iealouſie and indignation (as it were) whereto they had prouoked the Lord, becauſe they had not beleeued and obeyed his word. So he concludeth the Chapter with the doctrine of the calling of the Gentiles, long before foretold by Moſes firſt, and afterward by Iſaiah, and that becauſe of the diſobedience and rebellion of the Iſra…lites.
In the eleuenth Chapter proleptically he intreateth at large of a remnant notwithſtanding of the Iſraelites by grace onelyonly to be ſaued, and of another calling yet of them, by a new couenant to be made with them, euen an euerlaſting couenant that ſhould neuer be changed; repreſſing notwithſtanding the Gentiles from inſulting in the reiection before made of the Iſraelites, and admoniſhing them to feare their owne reiection, by the example of the reiection of the Iſraelites; comforting them for all that, by aſſuring them that the Iewes and they ſhould be made one people to God: and ſo concluding the whole doctrine of Gods merciemercy towards the Iewes and Gentiles, by an holy acclamation of the deep riches and knowledge of God, and of his vnſearchable iudgements in that behalfe.
Theſe points of doctrine being largely before handled by the Apoſtle, which now briefly I hauehave recapitulated, the Apoſtle in the next Chapter and in the Chapters following commeth to application, and exhortation, euen to ſuch a life as beſeemeth ſuch doctrine. Now before we ſpeake particularly of the two firſt verſes of this twelfth Chapter before ſet downe, let vsus firſt of all obſerue this point, that Doctrine and exhortation muſt be ioyned Doctr. together. Doctrine muſt be firſt, then exhortation. Both muſt go one with another. The one without the other, is not ſufficient. This is the courſe of this our Apoſtle, and of other, almoſt in all their Epiſtles. And this our Apoſtle ſaith, that the whole Scripture giuen by inſpiration from God, 2. Tim. 3. 16.is profitable, firſt for doctrine, then for reproofe, (that is, for confutation of all errors contrary to true doctrine) for correction and inſtruction in righteouſnes: in which place, as the two firſt concerne doctrine, ſo the two latter concerne dehortation from all ſinne, and exhortation to all pietie; both which are comprehended in one word. For to ſuffer Heb. 13. 22.the words of exhortation, ſignifieth as well reprehenſion of vice, as exhortation to vertue. So doth the ſame word beforeChap. 3. 13. and 10. 25. in the ſame Epiſtle. The ſame is taught by the Apoſtles charge to Timothie to preach the word, whereby he2. Tim. 4. 2. meaneth the doctrine of the word: and then he addeth, reproue (viz. errors) rebuke (viz. vice) and exhort (viz) to Titus 2. 15.all vertue. I might alledge that to Titus, and many other the like teſtimonies: but theſe are ſuficient.
This is the more neceſſarie, becauſe we are liuing ſtones 1. Pet. 2. 5.of a ſpirituall houſe: and doctrine is as the foundation, vponuponEph. 2. 20. 21, 22. which we are built; being (as it were) mortiſed into Chriſt Ieſus the chiefe corner ſtone, for the better holding vsus together without ſwaruing one way or other: that ſo being framed together, we may alſo grow vp (or riſe) in him 1. Cor. 3 16. 2. Co…. 6. 16.to an holy temple, and an habitation of God (himſelfe) through the Spirit. And according to this we are elſewhere alſo called the temples of God, inhabited by the Spirit of God: and1. Cor. 6. 19. our bodies are ſaid to be the temples of the holy Ghoſt. As therefore the building and the foundation muſt go together; the foundation without a building vponupon it, being nothing, but arguing the folly of the layer thereof; and the building without a foundation▪ ſoone decaying and commingMath. 7. 27. to ruine: ſo doctrine and exhortation muſt go together; the former being firſt layed; and by exhortation the elect hewen and prepared, and then built vponupon it.
Moreouer, exhortation is (as it were) the life of doctrine, and doctrine (in ſome ſenſe as it were) the bodie. And therefore as the bodie is dead without the life, ſo is doctrine without exhortation. For this cauſe the Apoſtle much longed and earneſtly prayed to be with the Philippians. Wherefore? That by his preſence and paines amongſtPhil. 1. 9. 10. 11 them, their louelove might abound more and more in knowledge and in all iudgement. And why? He rendreth a reaſon from foure ends of their ſaid abounding in knowledge and iudgement: two inward, and two outward. Firſt, that they might be able to diſcerne things that differ, both doctrines and manners; and ſo not take hob for nob. Secondly, that they might be pure, or cleare as the Sunne, from which he borroweth that phraſe, by alluſion to thatCant. 6. 10. in the Canticles, that is, the ſame within and without; no hypocrites. Theſe two ends are inward. Thirdly, that they might be without offence; not for a time, but till the day of Chriſt. And laſtly, that they might be filled with the fruites of righteouſnes, both of the firſt and of the ſecond Table, towards God and men. Theſe two ends are outward, and concerne the outward conuerſation. In this place, knowledge and iudgement, are for doctrine; the word louelove, with all the foure former ends, why he would hauehave their ſaid louelove ſo to abound in knowledge and iudgement, are for exhortation. And indeed, louelove to God and men, will much erre without knowledge and iudgement to direct them: and men alſo cannot diſcerne things that differ, neither be ſound at the heart, nor free from offence, much leſſe filled with the fruits of righteouſnes, without the ſame knowledge and iudgement to ſhew them what is falſe, what true; what euill, what good: neither can they be ſound and ſincere, except they know what ſoundneſſe and ſincereneſſe is, and how it is to be had, and whereby to be retained. Finally, how can men abound in the fruits of righteouſnes, except they know what workes are righteous, and what vnrighteous?
Moreouer, doctrine is (as it were) the whole loafe or ioynt of meate; exhortation is the diuiding of it aright, and2. Tim. 2. 15. the diſtribution thereof according to the diuers ſtates and capacities of men; and men to be inſtructed in doctrine, are as children that cannot carue for themſelues. As therefore it is not enough for whole loaues of bread or ioynts of meate to be ſet before children, except the ſame be cut and diuided to eueryevery one according as their need requireth, and as it were by parcels and ſeuerall por…ions: ſo it is not enough for doctrine to be onelyonly deliuered, except alſo by exhortation the ſame be applied, as eueryevery man is capable thereof, and hath need, in reſpect of his place and calling, and conuerſation.
All this is not to be ſo vnderſtood as though eueryevery Miniſter of the word ſhould be able to teach and exhort in the ſame meaſure. For theſe faculties of teaching and exhorting, are diſtinguiſhed in this Chapter, verſe 7. 8. and Paſtors and Teachers are reckoned as ſeuerall callings, as well as Apoſtles, Prophets and Euangeliſts; and to one is Epheſ. 4. 14. 1. Cor. 12. 8.giuen by the ſame Spirit the word of wiſedome, and to another the word of knowledge. This therefore is onelyonly the meaning, that doctrine alone is not to be taught, but alſo to be applied by exhortation, either by one and the ſame man, or by diuers; ſome teaching, ſome exhorting: ſome hauing a ſpeciall gift in teaching, that are but meane in exhortation; and ſome being excellent for quickning men by exhortation, that hauehave not the like facultie for doctrine.
The vſe of all this is twofold,
1. Reprehenſion.
2. Inſtruction.
It reproueth all that content themſelues with one only,The vſe of the former doctrine without the other. Some with doctrine onelyonly, that neuer care to be preſſed with exhortation, for doing of that which doctrine teacheth and requireth. Some for a time are moued with earneſt exhortations, and a while are hot on the ſpurre in their affections to the Preachers, and ſwift to ſpeake in commendation of ſuch Sermons as do ſo on the ſudden affect them, who notwithſtanding cannot beare doctrine, though neuer ſo diuine, at leaſt who cannot endure much thereof, but thinke it tedious and irkſome. So neither the one nor the other doth long giuegive them good content. Such are like to thoſe little childrenMath. 11. 16, 17 18, 19. that our Sauiour ſpeaketh of, and to whom he compareth the Iewes, who were not pleaſed with the preaching either of Iohn the Baptiſt, or of himſelfe; but had their exceptions againſt the one and the other. Our Sauiour indeed ſaith, that they were willing for a ſeaſon to reioyce in Iohns Ioh. 5. 35.light. But this word for a ſeaſon, bewrayeth their ſaid ioy had no ſoliditie, though the phraſe vſed importeth great ioy, but that it was quickly quenched, like to the laughter of a foole, compared to the cracking of thornes vnderunder a pot, Eccleſ. 7. 6.that maketh a great blaze for a time, which ſuddenly is cleane out.
Some great ſchollers likewiſe and Doctors are alwayes reading of many bookes, and day and night plod for doctrine, and grow to be great clerks and learned men, which ſeldome preach to other, applying their doctrine by exhortation, but keepe all in their boſomes to themſelues, no man elſe almoſt faring the better by all their learning; yeaPſal. 42. 5 11. 43. 5. 103. 1. 2. 22. ſome neuer apply their ſaid doctrine and knowledge to themſelues, in exhorting themſelues, and prouoking their ſoules to ſuch duties as belong vntounto them, as Dauid often did his ſoule.
Now for the ſecond vſe of inſtruction; let all learne to ioyne both together. That which our Sauiour ſpeaketh in the matter of mariage, is to applied to all other things, as ſpoken in the neuter gender; That which God hath ioyned Math. 19. 6.together, let no man diſ-ioyne. Let doctrine be highly regarded as the foundation, and much laboured for, as that whereby the Lord doth make knowne his manifold wiſedome Epheſ. 3. 10.vntounto principalities and powers in heauenly places, that is, vntounto his holy Angels, and whereinto they do greatly deſire1. Pet. 1. 12. to prie: as ſometimes the Cherubims were made with their faces towards the MercieMercy ſeate, as it were to attendExod. 25. 20. what oracles the Lord from thence would deliuer vntounto his people.
As the Apoſtle in this Epiſtle and in many other, eſpecially the writer to the Hebrewes, hauehave written moſt of doctrine, ſo let eueryevery man by doctrine lay a good foundation to eternall life. There neuer was more need hereof then in theſe dayes, wherein the Apoſtle hath foretold, ſome ſhould depart from the faith, giuing heed to ſeducing 1. Tim. 4. 3. 4.ſpirits, and doctrines of diuels: and the which dayes therefore2. Tim. 3. 1. he hath called perillous times: and when alſo he hath ſaid that men will not endure ſound doctrine, but after their 1. Tim. 4. 3. 4.owne luſts ſhall heape vp vntounto themſelues falſe teachers, and hauing itching eares, ſhall turne them away from the truth vntounto fables, ſuch as theſe doctrines of Poperie are, viz. of the nine Orders of Angels, of the number of Angels, of Limbus Patrum, of Purgatorie, and of many other the like: yea the ſame Apoſtle hath ſaid, that he knew that after his departure ſhould wolues, yea grieuous wolues enter in Acts 20. 29.amongſt the faithfull, not ſparing the flocke. Who euer were ſuch wolues as Ieſuites, Seminary Prieſts, and the reſt of that Popiſh rout? Alas, how euident is this to all the world, in reſpect of the bodies of men, as well as of their ſoules, by the blood of the Saints ſhed by them heretofore, and now dayly in France, as alſo ſince by their crueltie to the Weſt Indian Heathen.
Hath not the Apoſtle ſaid, there muſt be hereſies, that they 1. Cor. 11. 19.that are approued may be made manifeſt? And are not many amongſt vsus made manifeſt to be Prieſts, that before were accounted good Proteſtants? Whence is this, but from wnat of a good foundation of doctrine? Certainly hereby men are as apt to take any impreſſion, and to embrace any hereſies, as waxe is apt to receiue any picture of a ſeale. The Lord keepe vsus from further experience hereof. If doctrine be not in higher eſtimation with v… then of long time it hath bin, we may feare a greater rent and reuolt from the truth then yet we hauehave ſeene. Without this regard of ſound doctrine, what delight ſoeuer we hauehave in exhortations, what good motions ſoeuer for the preſent, all wil quickly vaniſh. How good ſoeuer a pace a Gelding hath, what life and mettle ſoeuer he hath for a while, yet if he hauehave not legs to maintaine the ſame, he will not be able to hold out a long iourney, but will giuegive in, and ſinke vnderunder his rider, when perhaps he hath moſt need of him. The greater, and goodlier, and higher any building is for the vpper part thereof, the ſooner it will fall and come to ruine without a foundation anſwerable to ſupport it. Euen ſo, though men ſeeme to be forward for a while in godlineſſe, yea to be very zealous for the Lord (as Iehu 2. King. 10. 16.boaſted himſelfe, and indeed ſeemed to be,) yet alas ſuch hot louelove will ſoone be cooled, without ſound doctrine to confirme, ſtrengthen and nouriſh the ſame.
How many at the firſt are very forward (yea ſo forward that if Paul were liuing they would deceiue him) who notwithſtanding embrace this preſent world with Demas, 2. Tim. 4. 10.fall from all, and would forſake Paul himſelfe, as Demas did? I am ſure they forſake his doctrine. How many take exceptions againſt the Miniſters doctrine and exhortations, as being either too harſh or too milde, too vehement or too cold; and at their vtterance, as being either too ſlow or too quicke; or at their voice, as being too high or too low, that they either runne to other Miniſters,Ioh. 6. 66. or do forſake all, as many of Chriſts diſciples did, neuer walking any more with them, or hearing them? Whence is all this, but from want of a good foundation of doctrine. Hereby there are many ſuch men and women,foreign. 2 Tim. 3. 6. as thoſe women the Apoſtle calleth little women (not of ſtature, but in knowledge and vnderſtanding) were, y• Paul ſaith, were laden with ſins and caried away with diuers luſts, euer learning, and neuer able to come to the knowledge of the truth: and therefore ſuch doe eaſily fall away and are peruerted, becauſe they could neuer attaine to ſuch knowledge of the truth, as Paul in this Epiſtle before and after elſewhere hath taught. Some ouerſwayed by pleaſures, for want of a good foundation in doctrine; ſome2. Chron. 24. 17 &c. for the ſame reaſon peruerted by flatterers. If Ioaſh had had a good foundation, would he ſo eaſily hauehave bin corrupted by the flatterie of his Pinces, and fall away too as he did, to his owne wofull ruine from the goodly profeſſion he had made in the dayes of Iehoiada? Some alſo fall away by tribulation and perſecution, and trouble for Math. 13. 21.the words ſake. The ſame I might ſay eſpecially of couetouſneſſe, and the louelove of mony, and of the world, yea1. Tim. 6. 10. 1. Ioh. 2. 15. alſo of many other particulars.
That that I hauehave ſaid of a good foundation to be laid before exhortation, I may ſay of exhortation to be added to doctrine: for without it, doctrine will lie dead, and not profit a man at all. It were better for a man neuer to hauehave heard any doctrine, neither euer to hauehave learned or knowne it, then not to make vſe thereof by application and exhortation to liue accordingly: yea the truth is, no man truly knoweth any good doctrine, that doth not frame and conforme his life and conuerſation vntounto it. Remember, and remember it againe and againe, and conſider ſeriouſly thereof, that He that ſaith, he knoweth God, 1. Ioh. 2. 4.and keepeth not his commandements, is a lyer, and the truth is not in him. Yea, remember and forget not, that doctrine or knowledge without practiſe by exhortation, increaſeth a mans condemnation. That ſeruant that knoweth his maiſters Luc. 12. 47.will, and doth it not, ſhall be beaten with many ſtripes. HaueHave not or had not they great knowledge, that are or ſhall be able to teach others, and to boaſt of their prophecying and caſting out of diuels in Chriſts name, yet what aMath. 7. 22. dread…ull anſwer ſhall they receiue? Had not Iudas Iſcariot by his commiſſion to preach, and power to caſt outMath. 10. 1. diuels, &c. like knowledge with the other Apoſtles? yet how fearfull was his end. To conclude, the diuels know the doctrine of the Scriptures more exactly then all the Doctors of Diuinitie in the world: for they hauehave heard all the Prophets. Apoſtles, Euangeliſts and other Miniſters, yea our Sauiour himſelfe, and God himſelfe ſpeaking by Angels: they hauehave bin at all diſputations, in all conferences and councels from the beginning to this houre, and they are of quicker capacitie by their ſpirituall nature then any men; yet ye know their preſent ſtate in hell, and their reſeruation there in chaines for a greater condemnationIude 6. at the laſt great day of the Lord; becauſe of all the exhortations they hauehave heard made vntounto others, they neuer made or could make any vſe to themſelues, but onelyonly for the tempting of men to do againſt the doctrine that themſelues do know. O therefore let not vsus thinke doctrine or the knowledge of doctrine alone to be enough, but let vsus labor to make vſe thereof to faith and holy life, according to the ſaid doctrine, by application of it to our ſelues, and one to another. And why? Firſt to adorne and grace the ſ…me doctrine thereby; becauſe the wickedWhy we muſt ioyne exhortations vntounto godlineſſe with doctrine. 1. Tim. 6. 1. Tit. 2. 20. Math. 5. 16. 1. Pet. 2. 12. 2. Pet. 1. 10. are ready to take eueryevery occaſion by the euill life, yea by the leaſt ſlips of profeſſors (how meane ſoeuer, and how new ſoeuer the ſaid profeſſors be) to blaſpheme the name of God and his doctrine. Secondly, to winne others to the doctrine, and to prouoke them to glorifie God. Thirdly, to confirme our owne hope of ſaluation, and to make our election and calling the ſurer, not with God, but to our owne ſoules and conſciences, for our greater comfort in the day of our affliction and houre of tentation, and the more to encourage vsus to reſiſt Satan, as knowing that ſo he will flie from vsus; and that we, howſoeuer aſſaulted byIam. 4. 7. him, ſhall not be moued; it being a part of Gods righteouſneſſe,Pſal. 15. 5. Math. 7. 25. 1. Ioh. 2. 17. I…m. 1. 22. 2. Pet. 1. 10. Heb. 6. 10. Ioh 10. 28. 1. Pet. 1 5. foreign. as well as of his merciemercy, not to forget ſuch things. Such alſo as do ſo heare the voice of Chriſt, and follow him, being kept by the power of God vntounto eternall life, ſo that no other can take them from Chriſt, yea alſo guarded about by the ſame power (apprehended) by faith vntounto ſaluation, prepared to be ſhewed in the laſt time. Thus much of the or…er of the Apoſtle in teaching doctrine ſo amply before, and now adding exhortation thereunto; and of the doctrine thereby commended vntounto vsus, with the vſe thereof to be made by vsus: wherein I hauehave bin the larger, becauſe of the great and generall neglect of the one and of the other, to be ioyned one with another.