said seeing ye shall see and not perceive yet this blindness proceeds from themselves Act. 28. and then it is just with God to give them up Observ 2. Note the reason why Gods Kingdom comes not in these last dayes but the Devils Kingdom that prevails and is set up almost universally The true reason is the want of Faith men believe not I know well we all boast every one of his Faith See Notes on James 2.21 The world is full of such a false Faith but where is that Faith whereof the Lord said Luk. 18. Men believe not the great design of God Amos 9.8 See Notes on Zeph. 1.7 Thus because men believe not the Lord works his work he sends the Chaldeans See this in some Examples Covetousness prevails c. Repreh The great unbelief in these last dayes the Lord as he works a work of judgement and wrath and that in our dayes so he works a work of mercy and grace in our dayes also And what is that work of Grace This is the work of God that ye believe Joh. 6.29 This work wrought in us is imputed and ascribed unto us 1 Thess 1.3 Your work of faith and therefore it is Gods command unto us that we believe in Christ 1 Joh. 3.23 Now what is that which we are to believe 1. That God gives us the Eternal Life Tit. 1.2 1 Joh. 2.25 2. That the sin which intervenes and hinders us from the Eternal Life is done away or doing away through Jesus Christ This object of our Faith is proposed unto us vers 38 39. Exhort Take heed what we hear See Notes on Hebr. 2.1 Observ 4. The Rabbins in the end of the Books of Holy Scripture are wont to write these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of good courage It is the common and most usual farewell among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek so in the Latin Vale i. e. properly be strong be valiant Ye believe through Christ his merit and his power and efficacy the remission the putting away of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vale It is the Apostles method 2. Pet. 1. ye have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add to your faith vertue Exhort Believe the remission of sins it 's the glad tidings which the Apostles bring The Gospel of remission of sins was preached to the Antiochians Who were they in their mystery Who else but such as were contra currus averse and opposite unto the chariot of war they were peaceable men and the Doctrine of Peace was to be preached unto the house where the Son of Peace was and therefore the Apostle calls them Men Brethren Abrahams argument unto Lot Gen. 13. Acts 13.26 Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent They walked in the steps of Abrahams Faith Some Additional NOTES on ACTS 13.38 39. With a Conclusion of this Third Volume in an humble Prayer to God in the words of the AUTHOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THese words are part of a Sermon of the Christian Faith preached by the Apostle The Analysis see before and in Zeph. 1.10 His doctrine is touching the remission of sins cleansing from sins The Author of both Means of obtaining both His Application is 1. Instruction 2. Commination 1. Instruction that by David is meant Christ. 2. Commination that we take heed All which are comprised in these Axioms 1. Remission of sins is published by Christ to believers 2. We cannot be justified from sin by the Law of Moses 3. Every one who believes in Christ he is justified from all things from which he could not be justified by the Law of Moses 4. The Commination with Exhortation followeth That we take heed lest upon our unbelief and disobedience that befall us which is spoken in the Prophets 1. That Remission of Sins is published by Christ and that we cannot be justified from sin by the Law of Moses is agreed upon by all but how every one who believeth is justified from all things from which he could not be justified by the Law of Moses This I doubt is not believed by all though it be necessary to be known to all I shall therefore spend no time in handling the two former but speak only of the latter and the Commination and Exhortation 3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses Quaere 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus 2. Interlin Peccatis 3. English Manuscript from all sins 4. I conceive it 's better read in the largest sence all things because hereby may be understood all whatever the believing Soul is justified freed and cleansed from See Notes on Job 19.25 but so that principally also sins be here meant which are the true evils and causes of all the penal evils for so Matth. 1.21 Rom. 6.7 3. The Law of Moses We cannot be purged by the Law of Moses The Law of Moses is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction we read of a three-fold Law 1. The Law of Man as the Law of the Medes and Persians 2. The Law of God which is the Law 1. Of the Father by Moses 2. Of Christ Gal. 6.2 3. Of the Spirit of Life Rom. 8.2 3. The Law of Sin Rom. 7. Reason 1. In regard of the Law of Moses which consisting in Carnal Ordinances is weak Hebr. 7.19 it makes nothing perfect and 10.4 impossible by it to do away sin Reason 2. In regard of Christ and of the Law of the spirit of life which is in Christ Jesus our Lord. Reason 3. In regard of Faith Rom. 8.3 4. 1 Joh. 5.4 Observ 1. An unbeliever is an unclean an unjust person he hath not received the justifier and cleanser Tit. 1.15 16. where defiled unbelieving and disobedient are all one quae immergunt homines in perditionem Observ 2. Moses is commonly rendered drawn out of the water Vide Onomasticon Exhort To believe in Christ Joh. 1.12 Rom. 3.28 and 5.1.9 1 Cor. 6.11 Gal. 2.16 for so a man is justified by the faith of Christ and 3.2.24 Reason Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 The Apostle there puts the difference between the righteousness of the Law and the righteousness of Faith and makes Moses in whom the Jews trusted the Umpire and Arbitrator between them The Law saith He that doth shall live The
of sinners with hope of impunity and indemnity it shall be well with them at the last that when they die then they shall be saved from all their sins that Christ is their surety and hath payed all their debts for them that God will give them grace if they be elected ones i. e. such an irresistible power so they understand Grace that they shall depart out of the way of sinners time enough and that it is enough to be sanctified only in part that we must be sinners while we live here that we must frequent the Ordinances With these and such like delusions men are easily perswaded to continue in their sins and become proud in their knowledge and give no heed to the adversary who mean time checks them and reproves them So that it is a hard thing to perswade those who walk in the great pride of their knowledge falsly so called and their own made holiness to come down from their high mind whereby they despise all others to walk humbly with their God Yea the Lord supposeth that such as these think lowly and poorly of God and the way of his Commandments So that he requires that they humble themselves to walk with their God Mich. 6.8 Our Lord wisely forsaw that there would be such a Generation of men pretending to Christianity and to be Disciples of Christ who would undervalue the eternal Law of God and not at all regard the Adversary as not belonging unto them who were Christians 3. So that there is great need of a most faithful witness to perswade men out of these misconceivings and to believe the truth Now Christ himself is the Amen the faithful witness who hath in him eminently all the due requisites to the best witness See Notes on verse 17 18. Besides he it is who hath paid the Ransom and made the attonement with the grand Creditor God the Father for all those who are willing to forsake Satan's prison and he puts them in a way to pay their debts Obser 7. Note here Beloved how graciously how seasonably how lovingly and friendly the Lord Jesus warns us of our uttermost peril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in sundry times and in many manners hath spoken unto us by his Prophets By many works of his providence as by Dreams and by sickness and pains of these two Elihu tells us Job 33. Wherefore is this That he may withdraw man from his purpose and hide pride from him he keepeth his Soul from the pit and his life from perishing by the sword he is chastened with pain upon his bed c. His Soul draweth near to the pit and his life to the destroyers if there be a messenger with him one of a thousand c. Thus Beloved the Lord speaks many wayes unto us and by his Prophets and by his Son who saith in the Text Amen dico tibi Verily I say unto thee c. He speaks for this end to prevent our utmost destruction The Lord speaks once yea twice v. 14. and v. 29. These things worketh God oftentimes twice yea thrice with man to bring back c. We are yet in health and strength O let this goodness of God lead us to repentance Vexatio dat intellectum a fit of sickness may through mercy change our mind Psal 141.6 Then they shall hear my words Obser 8. Those who walk on impenitently in the way of sinners and will not agree with their adversary they are inexcusable though they perish everlastingly The Lord hath testified so much unto thee who ever thou art I say unto thee obstinate and impenitent man thou shalt not come out thence until thou hast paid the utmost farthing Luke 16.27 When the rich man in hell had so much self-love to to his brethren as to desire that they might not come into that place of torment he desired that Abraham would send Lazarus to testifie against them lest they might come thither Father Abraham answers him That they had Moses and the Prophets and that if they would not hear them neither would they be perswaded though one rose from the dead Now consider Beloved in what condition obstinate and wilful men are who will not comply with Moses and the Prophets which Father Abraham told the rich man in hell might be a means so to perswade them that they might not come into that place of torment Yea over and above these that great Prophet whom God hath raised up like unto Moses he hath come and testified unto them that they may not come into that place of torment yet they go on obstinately and rebelliously to their own destruction What enemies are these to their own souls how wilfully do they resist the means of their own happiness See Notes on Psal 94. Obser 9. Take notice how necessary then is the strong Redeemer Exhor Let us be perswaded to pay our debts agree with our adversary while we are yet free men while we are yet in the way Consider how graciously God the Father deals with us how he wooes us to agreement with himself God is in Christ reconciling the world to himself we beseech you be ye reconciled How mercifully he warns us of the iniquity Prov. 7.27 Blessed is the man whom thou corrects How graciously the Lord Jesus deals with us and testifieth what will be the event of our obstinacy Verily I say unto thee thou shalt not come out c. I know well the folly of the present Generation who relie upon a dead Faith and put off all to their surety that he hath paid their debts for them yet he it is who now testifieth against them I say unto thee that thou shalt by no means come out thence Now chuse whether thou wilt believe thine own vain imagination and groundless fancy or the Son of God the truth of God who perswades thee dum res integra to agree or to credit those who tell thee that the Law is impossible that Christ hath paid the whole debt for thee that there is no fear of being delivered to the Judge and to the Officer of being cast into prison and being detained here till thou hast paid the utmost farthing it is the truth that saith thus to thee now chuse whether thou wilt believe thine own lusts or the lusts of men or the Devil himself or the Son of God Consider what a great indignity is it to the Son of God he saith Yea Amen is an oath he swears it and that particularly to thee whoever thou art whom in the mean time dost thou believe the lusts of thy flesh these come to thee as an hook covered with a desirable bait and therefore the Apostle calls them deceitful lusts Eph. 4. and canst thou believe them who are alwayes deceitful or canst thou believe the lusts of men which are opposite unto the will of God 1 Pet. 4. Such lusts are of the Devil himself and wilt thou do the lusts of the Devil rather than the will of God This
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
13.35 Watch ye therefore for ye know not when the Master of the house cometh whether at even or at midnight or at the cock-crowing or in the morning lest coming suddenly he find you sleeping There are who understand these several times of watching literally and from thence have gathered proper hours of watching in the night Psal 63.6 I remember thee upon my bed and meditate on thee in the night watches Surely our Lord would not have pointed at those special times of watching nor would the Devil have disswaded Macarius from the observation of those times of watching unless there were something in them tending to the destruction of the Kingdom of Satan and the advancement of the Kingdom of God 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom watch ye therefore for ye know neither the day nor the hour when the Son of man cometh We remember a twofold object of watchfulness propounded evil to be prevented and that not expected good to be kept and obtained that we may enter into the Bride-chamber The evil to be prevented is near us irrepens incidens 1. Malum irrepens the inconvenience that evil of sin which easily besets us and secretly steals upon us as a thief in the night 2. The Malum incidens the mischief it is the evil of punishment the judgment that suddenly comes upon us as a robber as an an armed man 1. The malum irrepens the evil that steals upon us is the National Sin whatever that is of which we must be watchful and wary that we avoid it and be not guilty of it lest the malum incidens the terrible judgment of God seize upon us The National Sin no doubt is either the empty Lamp the fruitless Oyl empty dead Faith without the Oyl of the Spirit of Faith and Love and without the Oyl of good Works and Works of Mercy Or the Lamp full of the false Unction Oyl or Spirit from Antichrist that accursed Oyl or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enters into the bones of ungodly men whereby they are wise and strong to do evil but to do good they know not that abundance of iniquity whence according to our Lords reasoning proceeds want of love and mercy these and such as these are mala irrepentia the National sins But hence may spring an Use of comfort to the humble Soul it s not held an Error to hope for the Unction from the holy One to hope for the Spirit of God the Oyl in our Lamps of Faith to burn and shine in good works of Mercy I say It 's not held an Error to hope for this Spirit since the Lord promises it if we pray for it and the Apostle tells us the promise is made to all that are afar off and that he gives his Spirit to those who obey him Act. 5.32 As for the Oyl of good works and works of Mercy wherewithal our Lamps of Faith ought to shine is it not commonly said to be Arminianism or Popery to urge the exercise of good works and works of Mercy But Beloved is it not the end whereunto we are made Eph. 2.10 are we not created unto good works that we should walk in them Are they not as necessary to our Faith that it may be a living Faith as the Soul is to the Body that it may live See Jam. 2.1 So that Faith and Obedience are inseparable in Christians oft-times being taken the one for the other Observ Hence also an use of reprehension if the Lamp of Faith and Knowledge be so empty of good the Spirit of God and works of mercy what shall we say of the fulness of evil the false Faith full of the false Unction if they who have not the Unction from the holy One if they who have not the Spirit of Christ are none of his whose are they who have the Spirit of Antichrist Giddyness Rebellion Whoredoms Dissention Uncleanness If he know not those who are empty of good Works and works of Mercy how shall he know those who are full of evil Works and works of Unmercifulness Rom. 1 28 31. If they who are called Virgins as they who in some measure have abstained from the polutions of the flesh if these were excluded from the Marriage shall not the adulterous Generation be exclusissima What saith the Apostle Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh saints Verse 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience there 's malum incidens the mischief that shall suddenly fall wherefore Eph. 5.4 he saith Awake thou that sleepest and arise from the dead arise from those dead works watch and pray for the prevention of those National evils which hang over our heads lest the Judgment suddenly overtake thee As there is now a time that the Gate of Mercy which now will easily be open at the knocking of sighs and tears and groans and prayers of the penitent now the time is wherein our Lord saith whoever cometh to me I will not cast out the gate stands open for Traytors Adulterers Idolaters for sinners of all sorts for David after his Murder and Adultery for Mary Magdalen after her Whoredom for Matthew after his receipt of Custom for Peter after his threefold denial for Saul after his persecution of the Church And there will be a time when that door is once shut it will not be opened neither by prayers or sighs or tears or groans O beloved as knowing the terror of the Lord I presume to exhort now now now the gate of mercy may be opened unto you now knock now watch now pray for if the gate be shut against thee the Lord will seal and ratifie the Exclusion of Fools with Amen Note hence their great peril who have all things at their own will both outward and inward the strong man keeps the Palace and his goods are in peace but while they say peace cometh sudden destruction O the perversness of mans corrupt nature that which should be to us a reason why we ought daily to watch and pray to wit because we know neither the day nor the hour when he Son of man cometh this verily is a reason to many why they are negligent slumber and sleep long naps in known sins as they of old The Lord sees not the Lord deferrs his coming Not minding Satan our adversary that roaring Lyon going about seeking whom he may swallow up or drink up he I say daily watches his opportunity when he spies us negligent or the windows of our Senses open then casts he in his darts or temptations some delightful object or other whereby he may perswade or draw us off from our duty to sin and vanity and make us to neglect our guard But watching looks at an object worth obtaining and well
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 and the putting on of Christ Ephes 4.24 this Coloss 3.10 and the Graces of Christ and his Spirit whether 1. General as Righteousness Job 29.14 Or 2. Spiritual as Humility 1 Pet. 5.5 and here with mercy c. The resemblance is plain nothing toucheth us so nearly outwardly as our Clothes nothing so nearly inwardly as Mercy and bowels of it 1. Garments are used to cover shame So Mercy and other Graces of Christ Apocal. 3.8 2. For defence so Christ's Graces are armour Ephes 6. 3. For comliness so Christ and his fine linnen clean and white which is the Righteousness of Saints Apoc. 19.6 An heavenly garment fit for us and made for us of God For so Christ Jesus is made to us of God wisdom and righteousness and sanctification and redemption in which are comprehended all other Graces 1 Cor. 1.30 The putting on of this Garment is by Faith For we are all the children of God by faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ Gal. 3.27 And so all his Virtues and Graces Especially this of mercy For whereas we put on our clothes as well for others sakes as our own The putting on of this Garment is both 1. In affectu in being tenderly inwardly motherly affected toward the miserable in all kinds and condoling with them And 2. In effectu as much as lies in us relieving of them The Text it self supplies us with reasons why we should put on this heavenly Garment these bowels of Mercy we must so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elect of God holy and beloved They do so 1. The Elect are the chosen or choice men which I understand according to that notion which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification affords us being turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice men choice young men approved of God as able to fight his battles against the devil and to overcome him Delecta juventus such as St. John speaks of 1 Joh. 2. I write unto you young men that ye are strong and have overcome the evil one This is the meaning of the word in the old Testament and yet I know no reason why it may not be the meaning of the same word in the New These and such as these are Saints or Holy that is separate from sins and consecrated to God And therefore 2. Beloved of God These having been prevented by his Grace and Mercy and being clad of him with beautiful garments Esay 52.1 with the garments of praise for the spirit of heaviness Esay 61.3 and covered with the robe of righteousness vers 10. They are taught of God to love and to be merciful to others 1 Thess 4. According to which our Apostle speaks 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God And St. Peter Ye saith he are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praise or vertue of him who hath called you out of darkness into his marvelous light which in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy And as God hath put on bowels of mercy toward them so they also put on as the elect of God holy and beloved bowels of mercy towards others Observ 1. Whence observe with me the sweet disposition of Gods Saints and chosen Ones how tenderly how inwardly how fatherly how motherly affected they are one towards another Nay how like Members of the same body and one of another what a common care they have one of another How mutually they sympathize and compassionate one anothers miseries one suffers and the other feels it As they say of musical Instruments suppose two Lutes tuned to the same height one string of the one strucken affects the other of the same pitch Or as we say in Philosophy moto continuo moventur omnes partes continui What a trembling and shaking there is of the whole bell though but lightly struck and that but in one part If one and but one member suffer all the members suffer with it 1 Cor. 12. All have a care of one and one of all and every one of every one for who is weak saith the same Apostle and I am not weak Who is offended and I burn not 2 Cor. 11.29 The foot is troden on and the tongue complains Why do ye hurt me They are all but one body they have but one common soul but one and the same mind one and the same will the same heart the same affections the same bowels of mercy and the same cloathing with them Observ 2. Which leads me to another Observation that the outward act requires an inward sutable affection to the due performance of it And the reason is all outward acts wherein we think we worship God how fair soever to the eye if the heart be not the Fountain of them They may be as well and punctually performed by ungodly men even as the Saints themselves They may build Temples Altars come to Church Pray offer Sacrifice Fast give Alms and the like And this they may do a long time together even a mans whole life and yet not be acceptable unto God As the Jews fasted at set times threescore and ten years Zach. 7.5 Yet saith the Lord when ye fasted and mourned in the fifth and seventh month even these threescore and ten years the age of a man according to the Prophet David did ye at all fast unto me even unto me A man may give all his goods to feed the poor and yet have no charity 1 Cor. 13. These things no doubt ought to be done but we must not leave the other undone And therefore the Apostle requires that he that giveth give with simplicity and he that ruleth with diligence he that sheweth mercy with chearfulness Rom. 12. Haec rectius transiguntur intus On the kings right hand stood the queen in vesture of gold wrought about with divers colours Psal 45. And the same is said to be all glorious within God is a Spirit and they who worship him must worship him in spirit and truth This garment is like that Jude 5 30. There must be a sounding of the bowels within Esay 16.11 The outward act of Mercy is but an eccho of it There must be a putting on of mercy outwardly but it supposeth the bowels of Mercy inwardly Quite contrary to what one writes whose name I spare for his honour which otherwise he well deserves who undertaking to instruct Christian Gentlemen of his Nation how they should shew mercy unto men
when the Lord Jesus Christ is coming to execute Judgement which time answers to the dayes before the flood Isai 28.22 See the wisdom and discretion of Noah to chuse a Theme so proper for the world in that condition So Paul Acts 24.25 Paul reasoned of righteousness and temperance and judgement to come Felix trembled I have heard from the Lord of hosts even a consumption determined upon the whole earth Nalium 1.8 with an over-running flood he shall make an utter end of the palace thereof Observ 3. Observe the sphere of the Ministers employment he is a preacher of righteousness his business is to preach Christ and his Righteousness the Righteousness of God who is made unto us Righteousness 1 Cor. 1.30 To turn many unto Righteousness Dan. 12.3 To instruct in Righteousness 2 Tim. 3.16 To reprove the world of sin and of false Righteousness Joh. 16.8 To exhort men to die unto sin and live unto Righteousness Rom. 6.19 To make prayer and intercession for the unrighteous people as Noah's practice was Ezec. 14.14 and endeavour by all means to save them from the overflowing scourge and turn them unto Righteousness But because they who follow after Righteousness meet with manifold discouragements from the evil world and persecution even for righteousness sake Matt. 5.10 as the Lord our Righteousness hath foretold if they have persecuted me they will also persecute you Joh. 15.20 Therefore against these obstacles in the way of Righteousness a principal part of the Preachers Theme is Consolation He ought to be a Noah one who procures Rest and Consolation unto the people one who comforts his Generation such an one was Noah who hath his name from Comfort Such an one was Paul and all the Apostles that their labour should not be in vain 1 Cor. 15. Such an one was Nahum whose name signifieth also a Comforter Such was Nehemiah whose name also imports the Consolation of the Lord Such an one was Barnabas whose name is expounded by the Holy Ghost Acts 4.36 He was one who comforted himself Spretis praesentibus spe futurorum consolatus est per spiritum sanctum paracletum Oecumenius and Rhabanus tell us he was so called propter eleemosynam qua pauperes consolatus est as Job 29.12 13 14 15. I delivered the poor him that had no helper The blessing of him that was ready to perish came upon me I caused the widows heart to sing for joy feet to the lame and eyes to the blind I put on Righteousness i. e. Mercy there 's a true imputed Righteousness which Christ works and calls ours Whether is the better and more consonant to the Scriptures to believe that Christ hath wrought all this for us and that he works all this for us in us and by us Whether of these two is more likely to lengthen our tranquility In whether of these two do we more imitate our God as his dear Children sure God is followed in nothing so much as in doing good Does a man imitate God hereby one man becomes a God unto another homo homini Deus And 't is probable that for this reason when Paul had cured a lame man Act. 14.12 The people said the Gods are come down in the likeness of men and they called Barnabas Jupiter as they commonly derive it Juvans Pater St. Austin cites Varro lib. 1. de Consensu Evang. cap. 22. relating that the Jews God was called Jupiter making no great matter of the name since the same thing is acknowledged The Syriack here calls him the Lord of the Gods and Macrobius cites an old Verse proving that the highest God was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah cannot be expressed in Greek as the learned know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle speaking of the true God cites Aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words before are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great God who comforteth his people Isai 51.12 I even I am he that comforteth you and all that are 〈◊〉 down 2 Cor. 7.6 He sets the Preachers a work Isa 40.1 2. 1 Thess 5 14-24 comfort the feeble minded The effect of this ye read Acts 9.31 Then had the Churches throughout Judea and Galilee and Samaria Rest and were edified and walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplyed Observ 4. A Preacher of Righteousness ought himself to be a Righteous Man and such as Noah was for it is not enough for us to tell what we have read or heard but we our selves ought to express in the life what we have read and heard and what we speak our life it self ought to be a living Sermon Seneca himself speaks of one who cited Philosophers Sic Zeno sic Plato c. quid autem tu and Diogenes to one that lived ill yet cited by others he preferred painted figs before real therefore Tully defines an Orator Vir bonus dicendi peritus a good man c. and if so a Preacher doubtless who speaks not only of Justice between man and man but of the Lord our Righteousness and that Righteousness which the Lord requires to be in us he ought to be Vir optimus dicendi peritus Observ 5. Hence it appears what is the Ministers Office what else but the Office of a Cryer it's a Court business one who divulgeth and publisheth the will and command of the Magistrate and in divine matters he who declares the Command and Will and Word of God so Concionator whom we call a Preacher is he qui convocat conventum concionem inducit Ecclesiastes qui congregat Ecclesiam in Ecclesia loquitur so the name Minister answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which are names of publick service and employment under a Superiour or Superiors Hence learn that what the Preacher delivers it is or ought to be no other than what God himself hath given command unto him to speak and prcach he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is only the voice Joh. 12.3 c. See Notes on Psal 94.12 Observ 6. This is the Preachers licence and may be a great encouragement unto him He comes not in his own name unto the people but in the name of the Lord whose Cryer whose Herauld whose Ambassador he is 2 Cor. 5.20 It 's a sad speech that of Jeremiah Jer. 26.12 and to be well considered of those who oppose the Ministers of God for their message sake whereof they are only the Cryers and Publishers God himself the Author of it Let them seriously remember what befell the Ammorites 2 Sam. 10.4 Repreh 1. Those who only hear the Preachers of Righteousness but do not the Righteousness which they hear See Notes on James 1. Repreh 2. The present evil world in these dayes who are just like those before the flood just like the old world to which Noah preached as ignorant they knew not the will of God nor doth this present evil