Ezek. xxxvi. 20. 22. where the Jews, being in captivity for their iniquities, gave ground to their enemies to speak evil of God; as alfo by their evil deportment in the time of their captivity: therefore fays he, as it is written; where the apostle is citing a testimony for confirmation, thewing, how fitly that which was spoken of their forefathers might be applied to them, and possibly is citing Ifa. lii. 5. it is rendered by the Septuagint. HENCE OBSERVE, fays, dost not thou teach thyself? doft thou steal? &c. by way of question, that it may appear the more abfurd and strange. IV. As knowledge doth lay an obligation on folks to practise; so, whoever take upon them to instruct and teach others, should lay their own heart open to the truth, and they should not overlook themselves in preffing of duties, as if it was e as ❘nough in them to lay heavy burdens on others, tho' they never put to one finger themselves; for this was it which is here challenged in them, they taught others, but they did not teach themselves; they taught that others should not commit adultery or steal, and yet they drank not in these truths themselves. I. Hypocrites, as they labour, in all their deportment, fo to carry themselves as they may have a fair shew, when they have little fubstance, and use all means imaginable, whereby they may keep up a garb, and be esteemed somebody; fo, among other means, this is one, whereby they think to deceive others, and under which they think to lurk, viz. their giving open teftimony against iniquity, and reproving vice where they fee it; for this is the vizor that the apostle is taking off their face here. II. If there were no more to give testimony, or to bear witness against wicked livers, who cover their knavery with fair outfide profeffions, there will be as much found even in their carriage, (how unblameable foever they labour to have it) as will stop their mouth sufficiently, and convince them of their guilt, notwithstanding of what they thought to shelter themselves under; for Paul goes no further to convince those folk, but to their own practice and deportment here. III. Seeing it is hard to get a people that have fettled on lies, and made them their refuge, and have fallen asleep upon their privileges and enjoyments, awakened, and made to fee their condition clearly; therefore it is the duty of Christ's faithful servants to be dealing effectually and not to dally with them, and to bear in convic tions piercingly, and to press them home upon their confciences, as Paul doth here, V. Folks pressing of duty upon others is so far from exeeming them from the practice of these duties, and from wrath because of guilt, in not practifing them, that, on the contrary, it tendeth to aggravate and heighten their neglect, for fo much doth the form of speech intimate, thou that teachest another, dost thou not teach thyself? thou that teachest another should not steal, doft thou steal? VI. Many may be forward enough in reproving fin in others, and with the Pharifee, perceive a mote in their neighbour's eye, who may look over the fame fin, or a greater, and not fee a beam in their own; and fo strong is corruption, that it can carry folk not only over the belly of light, but also light declared by testimony-bearing against those courfes; for even he that teatheth, another should not steal nor commit adultery; (and so is convinced that it is a fin to do so; and not only fo, but declareth and beareth witness against it) may be guilty of both. VII. There are few or none so desperately wicked, but they have fomething within them for God; fo that were they in calm blood, and unbiassed, they could not but condemn themselves, for many of their practices, so cross are they to light who puts it home to them sharply, and I and reason; therefore Paul puts the questi on, on, as it were, to themselves to answer; knowing, that if they would but feriously confider the matter with themselves, they could not but difapprove of their practices; therefore says he, dost thou steal? doft thou commit adultery? doft thou commit facrilege? VIII. It is but a false and failing ground for folks to build the hopes of their acceptation with God upon, that they abhor or loath at some one particular vice or other; for as that may flow from some carnal principle or other, so it will not speak out any real change made thro' the whole man; for there may be other vices as evil or worfe reigning in him, and not fet against; as here, they thought, since they took a loathing at idols, that all was right; and yet, in the mean time, they were guilty of facrilege: So that that reformation which is not complete, nor throughout the whole man, is not much to be valued. IX. Sacrilege, or the robbing or taking away any thing dedicated to God of whatsoever kind, be it houses, lands, rents, or fuch like, for the maintenance of his worship and service, is a heinous crime, and fuch a fin as may undermine all their confidence, which they build upon other commendable practices; therefore fays he, thou that abhorest idols, dost thou commit facrilege? this iniquity of theirs in commiting facrilege cafts down all their laudable carriage anent idols: See Mal. iii. 8. 9. ώι. ry here in that point, shouldst not thou be as tender in another, dost thou commit facrilege? what a heinous aggravated guilt is this? canst thou say any thing againft this? XI. Hypocrites and such as are but void empty vessels may oftentimes give the greatest sound, and they may seem to have the fairest flourishes who may be but rotten at the heart, and fuch as are but naught may be most in shew, and in outwards; therefore these wicked Jews were boasters of the law, they seemed to have fuch a liking of the law as they made it the mater of their gloriation and rejoicing; they were so full of gladness that they had the law of God, as that they could not but express the fame in exulting and rejoicing. XII. Mens having a shew and fair outfide profeffion, tho' oftentimes it may have no influence upon their carriage, that it may be suitable in all points; yet it layeth on a strong obligation to be conform: and where there is not that conformity, and fuitableness betwixt mens practices and professions which should be, their fair flourishes will be so far from saving them from the wrath and curse of God, that, on the contrary, they will prove matter of further conviction and condemnation; so here, these made their boast of the law, and yet were breakers of it; and this was so abominable, that they could not but be convinced of it themselves, and there fore he proposes the question to them, doft thou break the law? X. Folks shewing some feeming tenderness and refpect unto God's glory and authority in one particular, should engage | yet the least breach of God's law is a dif XIII. Tho' oftentimes men make a mock at fin, and think it a very light matter; them to do fo in all respects, and in every honour done to God, a defpifing of him particular; and will do fo where folks ten- and his government, (for fo the word is derness floweth from a right principle, and rendered, James ii. 6.) a putting of God to is of a right kind, otherwise their feem- shame, so to fpeak, (for fo it is rendered, ing tenderness and respect in one particular Acts v. 41.) and an entreating of him pamewill but ferve to aggravate their guilt, and fully, (as we have it rendered, Luke xx. 11.) stop their month in the day of reckoning: by rejecting his yoke, and robbing him of Therefore says he, thou that abhorest idols, his sovereign dominion and fupreme authothou that feemest to be tender of God's glo-rity, and of his glory, as great law-giver, b breakbreaking of the law dishonourest thou God? faith the apostle, not as if finners could rub any affront and disgrace upon God, who is glorious for ever, nor as if fin could any way rob God of his infinite and everlatting blessedness, but only to shew, that finners do what in them lies to do so, by refufing to yield obedience unto his just and holy commands, and to be in subjection unto his fovereignty. by he sheweth, that it was with them as with their forefathers, and that made their fault the greater. XVII. Though graceless profeffors will not take it well to have their iniquities in a lively manner decyphered and laid open to life, with all the aggravating circumstances and fad consequences thereof; yet it becometh the faithful servants of Chrift to be free, and charge home guilt to the full on them: for though these Jews were not like to take it well to have it laid to their charge, that they occafioned the blafpheming of God's name (as is clear from this that Paul must prove it from Scripture) yet the apostle tells them plainly, (think of it what they will) that the name of God was blafphemed among the Gentiles through them. XIV. Besides the dishonour that profeffors do to God by themselves, when they transgress his holy laws, they dishonour him further, in that, by their sinful carriage, they open the mouths of the wicked, and give them occafion to speak evil of God; and the opprobrious, wicked, and blafphemous speeches which the carnal wicked ones do vent of God, upon the occafion of the finful carriage and deportment of profeffors, will be laid to the charge of fuch professors, as guilty of God's dishonour in that: for this in particular is mentioned, as the way of their dishonour- | than Scripture warranteth; so it becometh ing God, that through them the Gentiles took occafion to speak evil of, and defame God, for the name of God is blafphemed among the Heathen by you. XV. Such is the enmity against God in the hearts of wicked, profane, graceless perfons, that if they can have the leaft ground and occasion, tho' not in God himfelf, but in any of his followers, or those who profess to be so, they will vent it, and labour to flander, and speak evil of God, though they should have no other ground for it, but the miscarriage of fuch as profess themselves to be his: fo did the Heathen blafpheme the name of God, and all thro' them. XVI. This fin of professors giving ground to strangers to speak evil of God, and of the wicked's venting their malice againft God, upon fuch a ground folely, is no new fault, but an old fault; and the longer a fin be lived in, it should become the more odious unto us: therefore to this the apostle addeth, as it is written, where XVIII. As in fastening convictions deeply upon sinners, ministers ought to be clear, and walk upon Scripture-grounds, and make no more of folks miscarriages people to fit down, and take with fuch convictions of guilt, when they fee it warranted from the word: therefore fays Paul, as it is written, both to clear that their fins did give such occafion, and that this, as it is written, was sufficient to convince them. VERSES 25. 26. 27. 28. 29. For circum- For he is not a Few, which is one out- and circumcifion is that of the heart, in the fpirit, and not in the letter, whose supposed) should never be a whit the lefs praise is not of men but of God. accepted of God for their want of circumcifion. 2. Yea moreover, fuch uncirN this last part of the chapter, the a-cumcised ones, if they could keep the law, poftle is answering one main objecti- should bear witness against thee who art on or ground whereupon the Jews thought | circumcised and keeps it not, and abundto have rested, and upon which they did expect justification, without faith in Christ, by the works of the law; and upon which they might have thought that the apostle did wrong them, in that he was so far from having any better hopes of them than of the blind Gentiles, that he put them all in one rank and category, and it is this; they might have faid, But we have the feal of the covenant, a special teftimony of God's love towards us, we are circumcised, the Gentiles are not, and so there is a clear difference betwixt our cafe and theirs; and feeing we are a people in covenant with God, having his badge and livery carrying about us, whereby we are diftinguished from other nations, and looked upon as God's peculiar people, we are in a better condition than they, and nearer to justification, and further from condemnation. antly stop thy mouth. Next he sheweth, verses 28. 29. what circuncifion it is that God will regard, and what Jew; not that Jew who is only one outwardly circumcifed, but who is a Jew inwardly, who is one heartily devoted to God, and hath the grace of God at his heart-roots, and is really what he profeffeth to be, and looketh not so much after the praife and applaufe of men, as of God: and then that circumcifion which God will look to and regard most, is not that which is outward only, in the foreskin of the flesh, nor in the letter, that is, only in the bare external literal obfervation of the rites, or in the dead write, which is of itself cold and lifeless: but it is that of the heart, when there is a change and reformation upon the heart, and that is circumcifed, according to that, Jer. iv. 4. circumcife yourselves to the Lord, and take away the foreskins of your heart; and of the spirit, that is the thing meant and chiefly held forth by the outward circumcifion of the flesh, the fpiritual thing understood. In these verses, the apostle answereth, and taketh this out of the way, and therefore he granteth that circumcifion hath fome advantage with it, but it is to fuch as fulfil the condition of the covenant whereof it is a feal; it is (fays he) profitable to fuch as keep the law; but if not, it will stand in no more avail to thee than if thou had never been circumcifed; it will | false props to that effect, and when their not do thy turn if thou look for justification by the works of the law, for thou must then refolve to keep the law perfectly, for that will not be accepted in lieu of it, verse 25. and this he cleareth fur ther, verses 26. 27. by two propositions, or confectaries drawn from this; 1. The Lord doth so little regard your being circumcifed, where there is no more, that even those who never were circumcifed, if they could perfectly fulfil the law (which indeed is impoffible, and only here OBSERVATIONS. I. Men who fettle upon lyes in building their carnal confidence, make use of many grounds are proving fandy, fo loth are they to shake off their confidence, that if they can get no more to build on, they will settle upon their being within the visible church, enjoying the privileges of churchmembers, and having the feals of the covenant which God hath made with them and that they look upon as an impregnable rock for here, after Paul hath drive them from many shelters, he comes to thi at the last, and speaks most of it, becaut they thought most of it. II. How II. However we ought to have high and reverent thoughts of the ordinances instituted and appointed by Christ, and be forry to utter any thing that may feem in the leaft to derogate from them; yet we should fo fpeak of them and handle them, as they may still be in their own place, and may not shoulder out Christ, and become any ground for carnal men to truft unto and fettle upon, who love not to go further: therefore doth Paul fay, circumtision verily profiteth, left he should be thought to derogate from that ordinance; but he addeth, if thou keep the law; that fo he may give it its due, and thew their folly in refting upon it, as if it alone could do their turn. III. As the covenant whereunto the facraments are annexed as feals, is a mutual covenant, wherein the Lord promiseth to be our God, and we, upon the other part, reftipulate to be his people; so the facraments do not feal up God's being ours in a faving manner, unless we perform our part of the covenant, and when we have performed the condition required of us in the covenant, then do they feal and be come a confirming pledge unto us of God's being ours according to his promife: for, Lith the apostle, circumcifion verily profiteth if thou keep the law; it profiteth then as a confirming ratifying feal of the truth of the covenant, and of all that is therein promised, if thou perform the condition required of thee. IV. As the facraments of themselves can confer no grace upon the receivers, so the receivers of them, however before men, and as to external privileges, they may receive fome advantage by them; yet as to juftification before God, and falvation, they will be no more the better of them than if they had never received them, for if bou be a breaker of the law, thy circumcifoon is made uncircumcifion;) if so be the condition of the covenant be not performed, and they become not the Lord's according to the obligation. V. Tho' we should not contemn nor despise the facraments, seeing they are instituted and appointed of God; yet we may not lay fo much weight upon them, as to account them absolutely neceffary unto falvation, so as none without them could be saved; feeing fuch as have never been partakers of them, if they by faith flee into Christ who hath fulfilled the law, shall be justified and saved no whit less than if they had received the facraments; for even the uncircumcised, if they shall keep the righteousness of the law, their uncircumcifion shall be counted for circumcifion. VI. Seeing fome may attain unto justification and falvation, viz. thro' faith in Jefus Chrift, tho', thro' fome one invincible impediment or other, they have never received the feals of the covenant; we should be abundantly convinced of the folly of doting upon these outward privileges, and of a neceffity of looking to fomething beyond them: for this is the strength of the argument. VII. So strong is corruption in many, that it will carry them to transgress the law of God, over all means and engagements to the contrary; for we fee fome that are faid to be tranfgreffors of the law, howbeit they had the letter, that might show them the contrary, and were circumcifed, and fo engaged by covenant to obedience, who by the letter and circumcifion doft tranfgrefs the law? VIII. Tho' many may conclude well of themselves, because living amongst the throng of ordinances, and taking on vows and engagements upon themselves; yet these will be fo far from faving them in the day of accounts, that others that have outstripped them, and have not had fuch occafions as they have had, shall condemn them, and abundantly stop their mouth: shall not uncircumcifion which is by nature, if it fulfil the law, judge thee who by the letter and circumcifion dost transgress the law? IX. There is a visible church, whose K2 mem 4 |