very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
it is the end which all Pure Religion tends unto to render us like unto our Heavenly Father to make us Godly that is like unto God Since therefore our Heavenly Father is perfect it behoves us also who profess our selves to be his Sons to be perfect also Obj. Here will some say our Heavenly Father is infinitely perfect shall we hope to be so Beloved in all Divine Duties I observe it we are extreme modest and would be thought to be exceeding humble and lowly conscientiously fearful lest we should be too good too just too sober yea too many would have Christ to do all for them be sober chaste just c. but fear it not the strength and power of well-doing even from a thought unto perfection it is thy Heavenly Fathers And he who commands thee this duty is the Way the Truth and the Life the Wisdom the one Law-giver who knows what we are able to do and therefore would not give us an impossible Law He is the power of God He is ready to impower thee to all what ever he commands only he requires that thou comply with him Oh but I am weak I am impotent I am a child and thou resolvest to continue so I fear Thou canst do what thou canst do do what thou canst do what ever thy hand finds do it with all thy might Milo that carried every day a young Calf as it grew in weight he grew in strength and carried it when it was grown to its full stature and thou wilt in time become such as thou oughtest to be when the Love is perfect in thee his Commandments will not be heavy to thee Repreh Of those who talk against what our Lord here and his Apostles every where exhort unto and clamour and cry out an errour an errour The Devil can make a perfect wicked man It was never accounted an errour in the Church of Christ till of late dayes when iniquity began to abound and the love of many waxed cold Then men because they resolved to live in their sins they cryed down Perfection and cryed there was an impossibility to leave their sins and the same Devil that brought that errour in as knowing he hath not a more precious Engine foments it by his Instruments for let any man examine himself and see and judge whether there be not some one gainful or delightful or honourable sin or other which inclines him to think hardly of this Doctrine and while Satan holds them in that noose by one sin he hinders them from being saved from their sins for that is the first part of perfection to be saved from sin the other to be preserved to God's Everlasting Kingdom But some will say they would be satisfied in their judgments and good reason busie thy self with inferiour Duties first Perfection is the highest Duty and reward of Duty begin with the lowest leave thy tipling-fellowship leave off thy lying thy cheating c. turn from thine iniquities and thou shalt understand God's Truth Dan. 9.13 otherwise thou shalt never understand and in that condition thou livest now in in thy sins thou shalt never be saved it 's a contradiction Exhort Be perfect as your Father which is in Heaven is perfect if this cannot be done the fail must be either 1. in God who cannot or will not or 2. in thy self because unable to receive it This is simply the highest mark we can aim at He who shoots at the Sun will shoot higher than he who shoots at the Moon If we set him before us for the mark of our High Calling we shall attain to an higher measure of obedience than they who propound this or that man Christ commands no impossibilities Examples Phil. 4.13 2 Pet. 2. A Glorious Church without having either spot or wrinkle Have fellowship with the Father and the Son Means 1. Know our own imperfections and decline them 2. Pray Lord help our unbelief 3. Pray for the Faith of God of which I spake before that great Faith that which our Lord said the Son of Man when he comes shall not find upon the earth 4. Pray to the Lord for that Stronger One 5. Hear meditate obey the Word The whole Scripture was given for this end to make the man of God perfect c. 2 Tim. 3.16 All the Ministers of the Word were given for this end to perfect the Saints Eph. 4.11 12 13. Col. 1.28 that they may present every man perfect in Christ Jesus Thus did Epaphras Col. 4.12 He prayed that the Colossians might stand perfect and compleat in all the will of God Now the God of all Grace who hath called us unto his Eternal Glory by Christ Jesus our Lord after ye have suffered awhile make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever 1 Pet. 5.10 11. NOTES AND OBSERVATIONS UPON MATTHEW VI. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven hallowed be thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven HAving heretofore exhorted you to the performance of that great Duty the fulfilling of Gods Commandments the end why Christ came in the flesh and comes in the spirit And having lately out of Judges 6. pointed to some Means 1. Acknowledgement of our own Inability and unworthiness 2. As also the Promise of God's powerful presence with us for the subduing of our Spiritual Enemies Because 1. The Lord requires the concurrence of our utmost endeavours for the fulfilling of his Promises unto us as Zach. 6.15 2. And expects to be prayed unto and enquired of according to Ezech. 36 37. I have therefore made choice of the Lords Prayer as a principal Means for the effecting of that Grand Duty Yet I do not intend to insist long upon it though the largeness of the Petitions might require it but only on so many Petitions as I can dispatch at this time hoping if the Lord will to finish the rest when I shall meet the same Prayer again Luke 11. Mean time I shall give a brief Analyse and resolution of the whole Our Lord Jesus teacheth his Disciples to pray 1. By removing what hinders which is here said to be a two-fold impediment 1. Hypocrisie vers 5. amplified by the contrary vers 6. 2. Prophaneness or Heathenism vers 7. with the reason of it vers 8. 2. Our Lord instructs them how to pray directly and positively vers 9 13. 1. Propounding unto them an Example of Prayer 2. Rendring a reason of one Petition in the Prayer vers 14 15. 1. He propounds a Pattern and Exemplar of Prayer 1. Formally Our Father c. 2. He commands the imitation of that Pattern and Example when ye pray say c. In the Exemplar we have 1. The Compellation 2. The Prayer it self 1. In the Compellation the personal object is described 1. By his relation to us Our Father 2. By the subject place where in
be excluded of the Lord and shut out of the Marriage Chamber who seclude and shut out themselves Observ 5. Here take notice that the Lord sets bounds and limits unto his Mercy Patience and Long-suffering lest it should be abused and limits it with Justice and Severity These are termini licentiae bounds beseeming Gods Mercy Exod. 36.6 where the Lord declares his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is gracious to all merciful to the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keeps mercy the ◠is in whom implying him the Lord shews mercy in even Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bears ferens auferens the Lamb of God that takes away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bounds these great Names of Goodness and mercy with Justice and Severity For should the gate of mercy stand always open no care or thought would be taken for entrance into that bliss and happiness and therefore the Lord requires our knocking by our utmost endeavours of Faith and Obedience and Prayer that it may be opened unto us and in justice he shuts the door of Faith against the despisers Act. 13.41 so that they shall in no wise believe though one declare truth unto them yea he shuts the door of utterance and makes those who should declare the truth dumb Ezek. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be a reproving to them for they are a rebellious house The reason of this is partly in regard of the wise and partly in regard of the foolish in regard of the wise it 's a door of inclusion to preserve and keep them safe within in regard of the foolish it 's a door of exclusion to keep them out In regard of the wise the shutting of the door of mercy is for their safety as the shutting of the door of the Ark was for the preservation of those in the Ark Gen. 7.16 God shut in Noah 2. In regard of the foolish the door was shut for their everlasting rejection and exclusion from bliss and happiness who had so long abused the mercy and patience and long-suffering of God and now justly come short of it 4. Observe here the everlasting safety of all those who are wise to salvation they are secure and safe when all the world about them was in perils this was represented by Noah safe in the Ark when all Mankind perished in the waters This is meant by that Evangelical Promise which we read so often in the Prophets my people shall dwell safely Observ 5. Here is an end of all molestation and trouble which is not to be looked for but by the wise the door is shut so true is that of our Lord in the world ye shall have trouble and tribulation Joh. 16. He speaks this to the men of the world but to his Disciples who by how much more obedient they are so much more opposition they meet with from the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evil one which because it's contrary to the Wisdom of God and to his Righteousness and Truth it 's always troublesom and vexatious unto Gods people whence as the evil one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the troubler so wicked men his members are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cause labour trouble and molestation unto the Saints of God insomuch as if any one walked as Christ walked as all ought to do who profess his Name 1 Thess 4.1 there is no security from the world until the door be shut Let us be hence exhorted to take the advice of the wise Virgins while it is time and before the time comes that it will be Ironical unto us let us buy the Oyl good husbands and wise men buy commodities when they are most cheap that they may vend them when they are dear The Lord here sets before us and all men in their generations the final state and condition of foolish and ungodly men that by their irremediable and unavoidable miseries we may timely beware and therefore the words are in the Present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the Preter-tense things represented before our eyes as present oft-times make a deep impression Be we exhorted therefore to prepare our selves or make our selves ready that we may go in with the Bridegroom into the Marriage but alas what can we do can we move a hand or think a thought towards making our selves ready I answer we are first required to be passiive and suffer our selves to be wrought upon patere Deum whence it is that the Lord in Amos 4.11 12. requires this duty of us the word is passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare be prepared which we may note out of the Book of Esther how the Virgins were to be prepared whom Ahasuerus should own and accept of Our Lord in a Parable to the same effect Matth. 22. tells us of a Wedding-garment which he who had it not on was cast out what that Wedding-garment is many dispute I shall take it for granted that it is Charity which of all the holy Wardrobe ye read of in Col. 3.12 13 14. is the upper Garment above all those put on Charity But the putting on the upper Garment supposeth the putting on all the rest before And before we put on all the rest we must put off the filthy rags of the old Man vers 8. the very same method the Apostle observes Eph. 4.22 and 32. Now beloved if two Sutes be made exactly fit for one Body we cannot put on the one but we must first put off the other Let us therefore examine our selves whether we have put off the former the old Man otherwise how shall we put on the new And let us learn to keep our garments from spots and blemishes and stains if a garment be new we brush it lay it up charily Oh how long have we been putting off and that work 's not yet done what time can we assure our selves to put on 2 Pet. 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as whereby negligent men are deprived of time and opportunity of doing what ought to be done Hence it appears by the practice of the most at this day the Verb is in the Present tense and speaks of the present Generation who 't is much to be feared wave fair opportunities of working out their own salvation whereof they will fall short in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say of the Plagians serò sapiunt they are wise when it is too late as Hesiod calls Epimetheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are the Sons and Daughters of Epimetheus they come too late and fall short of entrance into the Wedding-chamber Heb. 3. the Apostle having propounded unto the Hebrews the Rest promised unto them and the dreadful example of
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
and are zealous for them and quarrel with one another for them as if they were the kernel it self whereas indeed they are but husks and shells old things and of no value For be it granted that these Ceremonial old things preserve the Spiritual Truth as shells and skins preserve the pulp and kernel yet that 's but till the fruit be ripe and then these are neglected and cast away Thus Ebedmelech drew Jeremy out of the dungeon with old cast clouts and rotten raggs Jer. 38. yet being drawn out he did not cloath Jeremy with them and though veritas è puteo though Truth be drawn out of the pit out of the dungeon by means of these Ceremonial old things by means of these weak and beggarly elements it is not to be cloathed with them again In Christ Circumcision is nothing c. but a new Creature I left a doubt behind me common to this and the next point which I shall now clear for if old things be passed away and all things become new how can we exhort men to both or either of them I Answer according to Bonaventure things may be said to be old and so to pass away or become new either 1. In respect of the common state and condition of the whole Church and Gods common dispensation Or 2. In respect of the special condition and state of several persons in several times of the Church 1. In regard of the common condition and state of the Church and Gods dispensation old things Ceremonial and Moral then passed away when God in the fulness of time sent his Son to put an end to the Ceremonial Law and to destroy the works of the Devil and in this respect true it is that both Ceremonial and Moral old things are passed away 2. In regard of the special condition and state of several persons Some there are to whom the old things are not yet passed away these we exhort to let these old things pass away To this purpose the Apostle speaks 2 Cor. 6.1 2. We saith he as workers together with him beseech you that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee Behold now is the accepted time behold now is the time of salvation The like we understand by Psal 95.7 Luk. 4.18 2. Things are said to be which ought to be not which are alwayes actually such id fit quod jure fit The Apostle exhorts the Colossians to put off the old man Col. 3.8 and yet vers 9. he saith they had put him off i. e. it was their duty to put him off and they professed so to do Hebr. 5.4 No man takes this honour c. i. e. no man ought to take it otherwise nothing was more ordinary than for the Jews to be ambitious of it and buy it of the Roman Governours The old things are passed away i. e. they ought to pass way And thus we are exhorted to let them pass away from us When the Moral old things shall pass away then all things shall become new i. e. Holy Just and Good It 's useful for Reproof and Exhortation 1. It Reproves those who pretend these new things new garments yet walk not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly or decently in such habit as befits the new day and put not on the Lord Jesus Christ but walk in rioting and drunkenness in chambering and wantonness in strife and envying in wrath revenge anger lying cursing and swearing These and such as these are the Old Mans Wardrobe the Old Mans night-gueere and befit not the new Man or the new Day What a shameful contradiction it is to be called by the new name of Christians yet live like Heathens and Infidels 2. It Reproves those who dote upon a Ceremonial Worship and Service of God who dote upon old things when all things are become new who know no other Service of God than what they can hear and see and feel Like Micha who pleased himself extreamly that he had a molten Image and a Teraphim and an house of Gods and a Levite for his Priest Judg. 17. Alas they consider not that God is a Spirit c. they consider not That man indeed looks at the outward appearance only but the Lord beholds the heart He tells the Woman though she profest the worship of the true God yet because she with other Samaritans confined his worship to a certain place ye worship saith he ye know not what And St. Paul tells the Galatians who would have Circumcision a part of Christian Religion and confound the old Ceremonies with the Truth That in Christ Circumcision saith he availeth nothing and uncircumcision availeth nothing but a new Creature NOTES AND OBSERVATIONS UPON GALATIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesuâ— Christ hath been evidently set forth crucified among you THe Galatians being converted unto Christ cerâ—â—â—â—â—ews who professed Christianity had in part perverted them 〈◊〉 â—â—ought them back to Judaism perswading them to embrace it 〈◊〉 with the Gospel alledging the Example of Peter and otâ—â—â— With these the Apostle deals somewhat sharply Châ—â— â— 6 I marvel saith he how it comes to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye arâ— devolved or turned about unto another Gospel He alludes saith Hierom to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he would imply they had their namâ— Galatians volatiles easily turned like a wheel from Christ to Moses from the Gospel to the Law from the Spirit to the Letter and like tartness he useth in the Text when he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foolish Galatians To these upon this occasion St. Paul writes this Epistle and after his salutation he vindicates the Authority of his Apostleship and his Doctrine and how he preach'd it among the Gentiles and executed his office of Apostleship and in this narration he spends most-what the first and second Chapters In the third and fourth Chapters he applys himself more closely to the business in hand and proves at large that a man is not justified by the works of the Law but by faith in Jesus Christ And this is the Argument of his Discourse throughout the third and fourth Chapters The fifth and sixth Chapters are exhortations unto Christian Duties Now as he began his first part with a sharp and abrupt reprehension I marvel ye are so soon removed from him that called you into the grace of Christ Chap. 1.6 with like authority or greater he begins his second part with the Text Wherein he charges them with crucifying the Lord Jesus with disobedience unto the truth though declared unto them that they suffered themselves to be bewitched with false doctrine and therefore charges them with misunderstanding of it The Divine Axioms or points of Doctrine contained in these words are these 1. Jesus Christ was
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
of judgement than for that City vers 14 15. But God be thanked we have had the Gospel with us now these many years and therefore 't is too late now to exhort us to receive the Gospel Beloved we have perhaps received the outward Word and sound of the Gospel but have we received the inward efficacy and power of the Gospel These are too too often distinguish'd according to the diversity of hearers But we have powerful preachers of the Gospel But have the powerful Preachers you speak of or the Gospel which is the power of God to salvation been powerful in us Let not men pride themselves in their Preachers nor glory in men 1 Cor. 3. as they commonly do O we hear Paul we are of Apollos and we are followers of Cephas The Word is plentifully preached unto us and this is the gate of Heaven for so some call such places for thou Capernaum which art thus lifted up to Heaven mayest be cast down to Hell Receptivum non recipit per modum imprimentis sed per modum receptivitatis What though the Preacher preach with power if we be not strengthened with his glorious power Coloss 1.11 St. Paul preached the Gospel so powerfully that he was accounted a God and yet anon stoned by those who thought him so Act. 14. Yea we may alledge that Christ himself hath preached in our streets yet may we be bid depart from him workers of iniquity So that to hear the Gospel or the most powerful Preachers of it is not to receive the Gospel To receive it is to believe it Joh. 1. But if that be all ye shall have enough of that Believe yea 't were pitty we should live if we did not believe soundly But Beloved what do we believe O we believe that Christ died for our sins and rose again for our justification But do we believe that Christ died so for our sins that we should die unto sin That he so rose again that we might rise unto newness of life Do we believe that Christ left us an example that we should follow his steps This is the belief which the Gospel requires Men in this case believe e'ne as much as they list they take the Promise and leave the Precept As your Children pick out the plumbs and throw away the bread But we must know there is an obedience of Faith Rom. 1.16 and an obedience due to the Gospel 2 Thess 1.8 if no obedience no faith if no obedience no Gospel let men otherwise believe what they list This was the tenour of St. Paul's Commission when he was sent to preach the Gospel to the Gentiles To open their eyes and turn them from darkness to light and from the power of Satan unto God And thus the Gentiles received the Gospel as he acknowledgeth almost in all his Epistles especially in that of the 1 Thess 1.5 Our Gospel saith he came not unto you in word only but also in power how that was he tells us vers 9. Ye turned saith he to God from Idols to serve the living and true God But we need go no further than this Coloss 1.13 God hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son If the Gospel be not thus come unto us The Prince of this world is come Christ and his Gospel is not come unto us God be thanked we are delivered from the darkness of Popery and from the Idols of Rome Beloved there are other works of darkness beside those of Popery Cast off saith the Apostle Rom. 13.12 the works of darkness what are they vers 13. Rioting and Drunkenness Chambering and Wantonness Strife and Envying And there are Idols on this side Rome are there none of them in thy heart that 's their place and that 's true Idolatry Ezech. 14.3 Is not covetousness there that 's Idolatry Coloss 1. Is not gluttony and brutish sensuality there that 's Idolatry too Philip. 3. surely if we be not turned from these we have not received the Gospel What means we may use then for the true receiving of it the Prophet Malachy will teach us Chap. 4. where God having promised the Sun of Righteousness and his Gospel vers 2. at vers 4. he tells us how we should receive him Remember ye saith he the Law of Moses my Servant and vers 5. Behold I will send you Eliah the Prophet If we make use of both these we shall be then prepared to receive the Gospel 1. By the Law is the acknowledgement of sin Rom. 7. And 2. John the Baptist teacheth to repent of it and therefore 't is worth the observing how St. Mark begins his Gospel The beginning of the Gospel of Jesus Christ what was that presently to believe in Christ No The beginning of the Gospel is written in the Prophets Behold I send my Messenger before thy face and he prepared the way for Christ vers 4. John did baptize in the wilderness and preached the Gospel of repentance Yea Christ himself vers 15. bids us first repent and then believe the Gospel Thus John the Baptist prepares us for Christ the doctrine of Repentance for the doctrine of Faith the right use of the Law for the due receiving of the Gospel In a word the Gospel is the tydings of a Common Salvation and shall we have no share of it 'T is a glorious Gospel of Light and Life and shall we sit in darkness and in the shadow of it 'T is a Gospel of Peace and how can we receive it if we be contentious 'T is the Gospel of God how can we receive it if we be ungodly 'T is the Gospel of Grace how can we receive it if we be graceless NOTES AND OBSERVATIONS UPON COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead COrruption of the Christian Doctrine began betimes for when the Gospel of Jesus Christ began to be published in the world many who had spent their time in the study of such Philosopy as was grounded on the Opinions of Men these would piece their uncertain Principles with the undoubted truth of God Others were zealous for the Ceremonial Law of Moses and for the honour of it would have added unto the Christian Doctrine The Apostle was aware of both these dangers of Corruption and therefore vers 8. he warns the Colossians of them both Beware lest any man spoil you through philosophy and vain deceit and well he might for neither Christ nor believers in him need any such piecing For 1. In Christ all fulness dwells vers 9. And 2. Of his fulness his believers have received their proportionable fulness vers 10. So that they need not the Doctrine of Angels out of the Traditional Philosophy for he is the head of all Principality and Power vers 10. 2. Nor do they need Judaical Ceremonies for
is a vessel to receive it NOTES AND OBSERVATIONS UPON HEBREWS II. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him THese words carry with them a double respect 1. As they prove the Gospel to be a great Salvation because published by the Lord. 2. As they prove the dignity and preheminency of the Gospel above the Law This was spoken by Angels but the Gospel by the Lord himself vers 3.4 We have 1. The testification of the Gospel 2. The attestation given thereunto 1. The testification 1. By Christ according to the beginning 2. By the Apostles according to the progress 1. The former publisher divine yet humane also The Lord. 2. The later humane yet in some sort divine also and spiritual such as heard and obeyed the Lord. 1. The former was inchoat and begun information 2. The latter a continued declaration and further confirmation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which may be resolved into these two Divine Truths 1. The great Salvation was first published by the Lord. 2. It was confirmed unto us by them that heard him 1. Great salvation was published by the Lord. By great salvation is here meant the Gospel as appears by the first two verses of this Chapter And that which heightens and greatens this great salvation is that it was first preached by the Lord. This is true whether we understand it to be spoken of our Lord in the days of his spirit or of his flesh 1. In the days of his Spirit and thus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal living word which hath in all parts of time come and spoken to the Patriarchs and Prophets and all holy men of God Thus he preached in and by Noah a preacher of righteousness 2 Pet. 2.5 This is the Wisdom of God that lifts up her voice and crys Prov. 8.1 Thus the Gospel was preached in the wilderness Heb. 4.2 To us as well as unto them unto them therefore it was preached This was the word which came and spake unto the Prophets See Notes on Zeph. 1.1 Thus he came and preached to the Ephesians Ephes 2.17 2. This is true also of the days of his flesh Why was the Gospel of Salvation preached by the Lord Answer It is 1. Fit 2. Just 1. It befitted the Lord who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal word He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginner and ender of our faith and is the author of eternal salvation unto those that obey him Heb. 5.9 He hath wrought this salvation He is that true gift of God the true Jonathan who is said to have wrought a great salvation 1 Sam. 14.45 2. He is the very Salvation it self Luk. 2.3 Mine eyes have seen thy salvation and 3.6 All flesh shall see the salvation of God 3. He is sent and hath commission from his Father to preach it Joh. 20.21 And therefore he is called the Apostle Heb. 3.1 He must first publish this Salvation He himself is the first Col. 1.15 18. Doubt 1. How can it be true that the great salvation began first to be spoken by the Lord For do we not read that the Angel Gabriel published the Gospel unto Mary the Virgin Luk. 2 28-35 unto Joseph Matth. 1.20 unto the Shepherds Luk. 2 10-14 Answer The Apostle here speaks of publishing the great salvation by men not by Angels Object 2. Did not the Shepherds preach this great Salvation Luke 2.16 Did not Simeon vers 25 35 and Anna also preach this Verse 36 37 38. Answ To a few only this was of his publick manifestation to all Israel Object 3. Did not John the Baptist declare him to all Luke 3.16 17. John the Baptist did indeed speak the Gospel and the great Salvation by Christ unto Israel yet this he did more obscurely and by way of preparation only and for a short space but this is to be understood of Christ's full and clear frequent and often manifestation especially when he had paid the price of mans Redemption after his Resurrection yea though Christ himself be said to preach the Gospel Mark 1.14 15. yet this was but preparative to that great and general publication of it Matth. 28.18 19. Mark 16.15 16. Howbeit the words may be understood of the prime and original revelation of the Gospel spoken of in the Prophets which no doubt came by Jesus Christ who spake by the Prophets yea and he spake of the fulfilling of the Evangelical Prophecies in himself Luke 4 18-22 And this publication of the Gospel first by Christ is taken notice of by the Apostle in regard of the Jews Acts 3.26 and in regard of the Gentiles Acts 10.35 In every nation he that feareth God and worketh righteousness is accepted with him the word or preaching Coverdale which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all c. This very Testimony confirms the point and answers the doubt this preaching however performed by Instruments and Ministers of divers sorts yet Jesus Christ spake by them all and he is Lord of all so that the great Salvation began first to be spoken by the Lord. Observ 1. Jesus Christ the first publisher of the Gospel is called the Lord this name in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers almost every where throughout the Old Testament unto Jehovah what is spoken of God the Father in the Old Testament is spoken of the Son in the New Testament Doubt If this Salvation began to be spoken by the Lord and as it follows was confirmed c. it should seem that this Salvation is not now spoken by the Lord He that heareth you he heareth me Luke 10.16 Yes while you preach but the Apostles are fallen asleep therefore I am with you to the end of the world Matth. 28.20 Jesus Christ is is the true God 1 John 5. Fine He is not like the Gentiles false Gods The Romans had a God they called Locutius who spake very much 'till they had built him a Temple and then ever after he was silent it is not so with the Lord Jesus Christ he spake much in the days of his flesh and the believing Hebrews became his Temple Hebr. 3.6 Whose house are ye and know ye not that ye are the temple of the Holy Ghost 1 Cor. 3.16 But what then Was he silent or is he now silent when he hath gotten a Temple Hebr. 12.25 He now speaks from Heaven The great Salvation began to be spoken by the Lord We find not any thing written by the Lord. When any thing is written by his command it is for posterity for those that come after Psalm The world labours under a multitude of vain writings So 1 King 4.32.33 Solomon spake he wrote not Socrates was asked the question why he wrote nothing his answer is reported to have been this Video chartam pretiosiorem The
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time