keep up the heat and burning of it Persons may be said to quench the Spirit when they neglect the Means which God hath appointed for the keeping feeding and preserving of it in its full Vigor Heat and Operations in the Soul when they neglect Prayer reading hearing of the Word Meditations the Fire of the Spirit Zeal and Fervency soon decays 2. The Spirit of God may be quenched by neglecting to stir it up Paul exhorts Timothy to stir up the Gift that was in him If Fire be not stirred and blown up it will soon lessen its Burning and go out No Man stirreth up himself to take hold of thee 'T is not enough to pray read and hear the Word but to stir up our selves to do these Duties of Religion fervently if there be never so much Wood on the Fire yet if it be not blown and stir'd up the dead Ashes will obstruct the Burning So in like manner tho Men be never so much in the performance of Religious Duties yet if they let the Ashes of Formality and Deadness remain upon their Hearts the Fire of the Spirit decays 3. Fire is quenched by opposing somewhat of a contrary Nature and Quality to it as Water or the like Fire and Water are contrary the one to the other by reason of their contrary Qualities a little matter will weaken and lessen the burning of Fire and if a Man pour in much of it 't will soon quite exstinguish it so in like manner the Word and Spirit by suffering a little Sin and Corruption to remain in the Heart or Life will soon decay in its Operations Sin is unto the Spirit as Water to the Fire The Flesh lusteth against the Spirit and the Spirit against the Flesh and these two are contrary the one to the other Gal. 3.17 But now if a Man yields to some Sins to some hainous Sins or once lay the Reins loose as it were upon the Neck of his Lusts plotteth and premeditates Sin regards it likes it and watcheth an Opportunity to sin this will soon like much Water quench the Fire also Sin reiterated and often committed tho not so notorious or scandalous hath the like Effect The frequent acting of Sin is like a continual dropping upon the Fire nothing more dangerous than a trade in Sin That you may escape this great Evil of quenching the Word and Spirit observe these Particulars following 1. Consider 'T is a divine Spark which is kindled in your Souls 't is heavenly Fire 't is a holy and sacred thing Men know not what they do when they quench the Motions of the Spirit and will not suffer the Word to kindle in them 2. Consider Who it is that hath kinled this Fire in thee or strives to do it is it not the Almighty the ever blessed God wilt thou adventure to put out the Fire which the Majesty of Heaven and Earth hath kindled in thee 3. Consider how much Pains God hath taken to kindle it how long was it and what means did the Lord make use of before he could cause to speak after the manner of Men the Word to take hold of thee Did he not send a Spark upon thee at one Sermon and then blow upon it that it might break out into a Flame and then send another Spark another Sermon and then another and another and may be after all he brought thee into Affliction and used many ways to effect this great and good Work of his own Spirit and Grace upon thy Heart and wilt thou adventure to mar and spoil this Work and quench this Fire which is thus of the Lord 's kindling If a Father Mother or any eminent Superiour should take much Pains and be at great Charge to kindle a Fire and a Child should know this and yet adventure to throw Water upon it and put it out or yield to a cursed Foe of theirs so to do would it not be judged a notorious Offence 4. Consider the gracious Design of God in kindling this Divine Fire in the Soul 't is that he might raise thee to Life give thee Light melt thy hard Heart and make it fit to receive an heavenly Impression 't is to cement and unite thy Heart to himself that thou mightest glorify him injoy him and be glorified with him for ever 5. Consider If this Fire go out thou canst never kindle it again 't is beyond thy Skill and Wisdom If thou quench another Fire it may be thou mayst kindle that again and make it burn as before but 't is not in thy Power to make this Fire burn Of his own Will begat be us with the word of Truth As many as received him to them gave he Power to become the Sons of God even to them that believe on his Name Who were born not of Blood nor of the will of the Flesh nor of the will of Man but of God He is said to begin this good Work in us He is the Author and Finisher of our Faith Lord thou wilt saith the Prophet ordain Peace for us for thou also hast wrought all our Works in us 6. Consider Thou knowest not whether God will ever set about this Work again or no shouldst thou hearken to thy Lusts and Satan's Temptations to quench the Spirit and put out those good Motions and Desires that are in thy Mind remember that Word My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spake concerning Jerusalem O that thou hadst known even thou at least in this thy day the things that belong to thy Peace but now they are hid from thine Eyes 7. Consider 'T is grievous to the Spirit to be quenched the Spirit is thy great Friend thy Comforter the Spirit helps thee at every dead Lift and maketh Intercession for thee with Groanings which cannot be uttered And therefore do not grieve him Wilt thou quench and put out the Motions of such a Friend Grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption 8. Consider The Spirit is thy Light put out the Spirit and thou wilt become a dead Man or lessen his Burnings and gracious Operations and thou wilt become a dying Man would'st thou not have thy Eyes out of thy Head nor thy Life out of thy Body then do not quench the Spirit the Eye and Life of thy Soul 9. Consider what the Cause and Reason is Men quench the Spirit 1. Is it not because they would be indulged in their Sins and lie down on the Bed of Sloath and carnal Security Men put out their Fire when they have a mind to go to Bed 2. Is it not because the Fire burns too hot for them it hath kindled such a Fire in their Consciences that scorcheth them so sorely that they know not how to indure it and from hence wickedly go about to quench the Spirit Thus 't was with Felix he heard Paul preach of Righteousness Temperance and
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
Power in Heaven and Earth be given unto him by whom Kings raign and Princes decree Judgment and Justice Nobles rule even all the Judges of the Earth Who is King of Kings and Lord of Lords yet his chief Rule and Government is over the pleasant and delightful Plants the Saints who are on the Earth the Excellent in whom is all his delight 't is they that hear his Word obey his Voice and do his Will c. The hundred forty and four Thousand are pleasant and delightful ones 1. The Father's Name is upon them 2. They are not defiled with Women 3. They follow the Lamb whithersoever he gâ—â—eth These are governed by the Lamb. XII Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions who by good Doctrine did so eminently qualify his Followers that he fitted them for every Season when cast down he comforted them with good Words and Promises Let not your hearts be troubled ye believe in God believe also in me If I go away I will come again and receive you to my self that where I am you may be also Joh. 14.1 3. When hot and fiery he cools and abates Choler You know not what Spirit you are of The Son of Man came not to destroy Men's Lives but to save them Love your Enemies Learn of me for I am meek and lowly in heart and you shall find Rest for your Souls XIII Jesus Christ is really the cause of all Beauty to the true Church and to all the Members thereof 1. In respect of Imputed Righteousness by which they are justified 2. In respect of Grace and Vertue by which they are adorned 3. In respect of Good Life and Conversation which arises from his Spirit Doctrine and good Example By him all that believe are justified But the fruits of the Spirit are Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 You are compleat in him who is the Head of all Principalities and Powers XIV Jesus Christ doth greatest kindness in the Winter or dark time of the Church then it is he maketh Intercession manifesteth Care and sends Relief and Succour to the Saints performs all the parts of a merciful High-Priest and Mediator but when the Winter is past the darkness gone and the night quite spent then his Office of Priesthood and Mediatorship shall cease Then shall the Son deliver up the Kingdom to the Father and God shall be All in All. 1 Cor. 15.24 XV. Jesus Christ hath a very honourable Name Jesus which is Saviour Christ which is Anointed The Son of God the only begotten well beloved the Emanuel God with us and he hath a Name above every Name Thou shalt call his Name Jesus for he shall save his People from their Sins The Rulers set themselves against the Lord and his Anointed And we believe thou art Christ the Son of the Living God God is gone up with a shout This is the true God and Eternal Life Lord of all Lord of Glory Prince of Life Prince of Peace Prince of the Kings of the Earth The day-Star from on high that bringeth Life and Immortality to light by the Gospel He hath by Inheritance obtained a more excellent Name than the Angels XVI Jesus Christ is Omega as well as Alpha the Finisher as well the as Author or Beginner of our Faith the Reâ—â—egard as well as the Captain of our Salvation gives the latter as well as the first fruits of the Spirit trains as well as conducts he rewards according to the Works of Piety and Goodness as well as he commands to do them he concludes this day of Grace when he comes to judg as well as he began it when he came to save He ushers in the dismal night of Darkness to the wicked as well as he ushers in the day of glad Tidings and great Joy to the Righteous He appears after the going down of the Sun and shutting up of Mercy as well as before the rising of the Sun and clear approach of Mercy He is a Harbinger to Captivity as well as to the year of Jubile and Deliverance He sends down to Hell and Darkness as well as as sends up to Heaven and Glory I am Alpha and Omega the Beginning and the End Looking unto Jesus the Author and Finisher of our Faith XVII Jesus Christ and the Light of the Gospel altho sometimes obscured by the means of misty foggy Clouds Powers of Darkness Ignorance Unbelief and Heresy yet nothing can hinder his Course but he constantly keeps his glorious Circle in his Dispensation and keeps a continual Motion in a way of Divine Providence until the time of his Kingdom and Patience is over He that hath promised to come will come and will not tarry The Lord whom you seek will suddenly come to his Temple Behold I come quickly and my Reward is with me He cannot be prevailed against by any malignant Powers of Earth or Hell Herod Pontius Pilate the High-Priest the whole body of the Jews the Romans Mahomatans and Papists that hate him and his glorious Appearance cannot obstruct his Motion and Operation in the Church or World nor in any-wise extinguish his Light from its glorious Splendor Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and â—â—reat Glory 'T is hard for thee to kick against the Pricks The Disciples waxed bold and multiplied The Blood of the Martyrs was the Seed of the Church O Galilean thou â—â—aâ—â— overcome me saith wicked Julian On this Rock will I build my Church and the Gates of Hell shall not prevail against it The Administration of Christ is like the Path of the Just that shâ—â—neth more and more to the perfect day Of his Kingdom there shall be no end upon the Throne of David to order and establish it with Judgment and with Justice from henceforth even for ever XVIII Jesus Christ in all that hath been or can be said exceeds in Brightness and Glory for as hath been manifested he is the Brightness of his Father's Glory in which respect he exceeds Angels and Men for tho he was the Off-spring of David yet he is the Bright and Morning Star METAPHOR I. The Morning Star did not make it self nor other Stars II. The Sun and Morning-Star are two things for the Morning-Star is much inferiour to the Sun in light and glory III. The Morning-Star gives but external light to the corporal sense IV. The Morning Star gives light only in the night but loseth its glory when the Sun ariseth V. The Morning Star gives Light only to the visible World VI. The Morning Star shall fall from Heaven or be dissolved at the general Conflagration of the World the Heavens and the Earth that now is are reserved c. Disparity I. JEsus Christ the Bright and morning Star made the Orbs wherein the Stars are fixed with the Sun Moon and all
Firr-trees shall be terribly shaken 'T is put for Musical Instruments 2 Sam. 6.5 And David and all the House of Israel played before the Lord on all Firr-wood so the hebrew that is as in our Translation on all instruments made of firr-wood as the following words shew viz. on Harps and on Psalteries and on Timbrels and on Cornets and on Cymbals Brass is put for Fetters or Shackles made of Brass Lam. 3.7 He hath made my Brass heavy that is my chain or fetters whereby my legs are shackled See Judg. 16.21 2 Sam. 3.34 Ezek. 24.11 and 16.36 You may see more Examples Psal. 68.30 2 Sam. 7.2 Jermiah 4.20 Habak 3.7 Gold and Silver are put for things made of them 1 Chron. 29.2 Psal. 115.4 Their Idols are Silver and Gold that is made of Silver and Gold 2. For Money or Currant Coyn Gen. 23.9 16. Gen. 24.22 2 Kings 5.5 1 Chro. 21.22 24. Gen. 20.16 Deut. 22.19 29. Caedar is put for Caedar-work or Tables made of that Wood Zeph. 2.14 Iron is put for an Axe 2 Kings 6.5 For Fetters Psal. 105.18 Corn is put for Bread Lam. 2.12 with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them Exod. 7.19 Stone is put for an Idol made of Stone Jer. 2.27 3.9 And for a pound weight Deut. 25.13 2 Sam. 14.26 Prov. 11.1 See more examples Esa. 34.11 Zach. 4.10 and 5.8 Gen. 28.18 22. with verse 11. Wood is put for a House made of Wood Jer 21.14 I will kindle a Fire in the Forrest thereof that is in the House of Jehovah In the House of the King and in the Houses of the Nobles which were built of precious materials brought from the Forrest of Lebanon Jer. 22.7 2 Kings 25.9 2 Chron. 36.19 Jer. 52.13 c. CHAP. II. Of a Metonymie of the Effect A Metonymie of the Effect is when the Effect is put for the Efficient Cause which is done three ways as 1. When the Action or the Effect is put for the Author or Person effecting 2. When a thing Effected by an instrument is put for the Instrument or Organical Cause 3. When the Effect is put for the thing or action Effecting 1. The Action or Effect is put for the Author or person Effecting AS Gen. 15.1 I am says Jehovah to Abraham thy exceeding great Reward that is I am a most liberal giver of Reward Deut. 30.20 He is thy Life and length of Days that is he is the Cause of it Gen. 49.18 I have waited for thy Salvation that is the promised Messiah the Author of Salvation as Luke 2.30 Where Simeon says Mine eyes have seen thy Salvation that is Christ. All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God that is a Saviour See Esa. 49.6 c. Psal. 3.3 4. and 106.20 and 27.1 Thou art my Light Salvation Strength c. that is the Author and Cause of them so Psal. 18.2 and 22.20 and 33.20 and 46.2 Jer. 16.19 and 23.6 John 11.25 and 14.6 1 Cor. 1.30 Eph. 2.14 1 John 5.20 And Heb. 5.9 Rom. 15.5 13. 2 Cor. 1.3 Luke 1.50 Luke 11.14 And he viz. Jesus was casting out a Devil and it was Dumb that is he made the man in whom he was dumb or suffered him not to speak and so was the cause of dumbness See Matth. 9.32 33. and Mark 9.17 25. Luke 13.11 It is said Gen. 26.35 That Esaus wives were a grief of mind or as the hebrew says bitterness of Spirit unto Isaac and Rebecca that is the Cause of sadness and trouble of Spirit See Gen. 25.23 Nehem. 12.31 Rom. 13.3 Rulers are not a terror that is a cause of terror to good men 2 Cor. 1.14 we are your rejoycing as ye are ours the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies glorying or boasting that is the cause of your rejoycing or glorying inasmuch as we instructed you in the Gospel which is the way of Salvation and you likewise are our glory inasmuch as we have won you to Christ 1 Thess. 2.19 20. Rom. 5.2 2. When a thing Effected by an Instrument is put for the Instrument or Organical Cause GLory is put for the Tongue Psal. 16.9 My Heart is glad and my glory rejoyceth that is my Tongue because it is the Organ by which God is and ought to be gloryfied sutable to Acts 2.26 Therefore did my heart Rejoyce and my Tongue was glad See Psal. 30.12 13. and 5.7 9. Power is put for the Organ exerting power as Rom. 1.16 The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God unto Salvation to every one that Beleiveth that is the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers Eph. 1.19 Victory is put for the Instrument of overcoming as 1 John 5.4 This is the victory that overcometh the world even your Faith that is the Instrument of victory Eph. 6.16 Life is put for the means of its preservation Deut. 24.26 No man shall take the nether or the upper Milstone to pledge for he taketh a mans Life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul to pledge that is the Instruments that are necessary for the preservation of Life Prov. 7.27 Life is put for food or maintenance Luke 15.12 He divided unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life that is his Estate or as we translate it his living Hesiod lib. 2. calls money the soul of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. When the Effect is put for the Thing or Action Effecting THis Species of a Metonymie is distinctly found in Nouns and Verbs as when the Effect is put for the cause materially as 2 Kings 4.10 There is death in the pot that is deadly poyson which will cause Death So Death is put for great perils and dangers troubles or Calamities which cause Death Exod. 10.17 Rom. 7.24 2 Cor. 1.10 and 11.23 And for the Plague Rev. 6.8 See Prov. 11.23 Jer. 3.24 Shame is put for an Idol Jer. 11.13 Hos. 9.10 The reason of the Name you may see Jer. 48.13 And Moab shall be ashamed of Kemosh as the house of Israel was ashamed of Bethel their confidence See Ezek. 44.18 Hosea 12.1 Ephraim dayly increaseth lies and desolation that is he commits such evils that nothing can be expected but Desolation and Calamity See more Examples Lam. 2.14 1 Cor. 12.6 8. 1 Cor. 14.3 He that Prophecyeth speaketh unto men Edification and Exhortation and Comfort that is an Edifying Exhorting and Comforting speech Sometimes the Effect is put formally for the Cause as Deut. 30.15 I have set before thee this day Life and Good Death and Evil that is I have clearly shewed and lay'd before thee what is the cause and original of each or for what cause and reason either of these was to come upon thee viz. To Love and obey God brings Life and Good but Rebellion Sin and Disobedience brings Death and Evil as the following
taken for the Restauration and Renovation of men whether in this Life by the Word and Faith or in the future by a clear and beatifical vision of God Psal. 51.10 Create in me a clean Heart the explication and renew a right spirit within me 'T is as well the work of God to create a pure heart that is to convert and regenerate a man cleanse him from sin justifie and save him as 't is to create him The impurity therefore of our hearts can with no humane strength or art be purged away but we have need of the Creators work and the Redeemers vertue and power to make us New Creatures John 1.12 But to as many as received him to them gave he power to become the Sons of God even to them that believe on his Name Psal. 102.18 And the People that shall be created shall praise the Lord that is the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom of grace as is alleaged Heb. 1.10 11 12. Esa. 65.18 Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoyceing and her people a joy That he speaks of the Glory of Christs Kingdom and Church here is evident by the following verses for its restitution and the whole celestial Administration is expressed by the Word Creation to indicate the Omnipotency and most powerful operation of Christ ver 17. There is mention of the Creation of a New Heaven and a New Earth in the same sence which promise shall be most perfectly fulfilled in Eternal Life as Esa. 66.22 and 2 Pet. 3.13 Eph. 2.10 For we are his Workmanship Created in Christ Jesus unto Good works c. that is regenerated and renewed in the Image of God See Psal. 100.3 Esa. 29.23 c. This is that New Creature of whom it is said 2 Cor. 5.17 If any man be in Christ he is a New Creature that is he is renewed by the Holy Spirit to lead a new and Holy Life in the Faith of Christ What is corrupt in man by sin is restor'd and reform'd by Regeneration and Renovation and so the Image in which man was at first created but lost it because of his sin begins to be restored very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation for God alone is the Author and Cause of both Of Metaphors taken from Angels THE Creatures of God are divided into invisible and visible The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without bodies and by them we understand Angels because being in their own nature incorporeal they cannot be seen by humane Eyes The visible are whatsoever things have an existence in this whole universe whether they be simple or mixt bodies There are Good and Bad Angels and from both some though not many metaphors are taken 1. From the good Angels some think that the Ministers of the Gospel are by a metaphor called Angels Judg. 2.1 Hag. 1.13 Mal. 2.7 3.1 Matth. 11.10 Mark 1.2 Luk. 7.27 1 Cor. 11.10 Rev. 1.20 and 2.1 8 12 18. and 3.1 7 14. and hence not improperly imply an analogy from the Holy Angels of God to the Prophets and other Preachers of the Word But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos being an indifferent and common noun denoting any Messenger or Legate it is better to understand that term properly because Ministers of the Gospel are really and not metaphorically Gods Ministers Exod. 28.14 The King of Tyrus is called by a metaphor the annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherub by which term Angels are called Gen. 3.24 and Ezek. 28.14 The covering cherub As if God had said as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men so thou King of Tyrus didst in thine own conceit and fancy Judge thy self This metaphor alludes to Gen. 3.24 As Junius and Tremellius in their notes say This is a most elegant description of that Royal Majesty by comparing it to that Cherub which was placed by God in the Garden of Eden Gen. 3.24 For as an Angel was appointed to keep that Garden and arm'd with that flaming Sword which turned every way it was a terror to all so thou King of Tyrus since the Kingdom became thine didst fancy thy self to equal the Angels of God in Glory Some think it has respect to those Angelical figures placed in the Sanctuary Exod. 25.20 covering the Mercy Seat Riding upon a cherub is attributed to God Psal. 18.10 2 Sam. 22.11 When the speech is of Winds Storms Clouds and Tempests to which this name is ascribed by reason of their vehement swiftness and dreadful effects The Chald. renders it And he is revealed in his Magnificence upon most swift Cherubs and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils Christ calls Peter Satan when he would disswade him from suffering Matth. 16.23 Mark 8.33 Get thee behind me Satan Some take this as a Noun appellative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan signifies any adversary as if Christ had said Give over to contradict the Will of my Father 't is thy part to follow not to go before Now thou gainsayest studying to hinder what will save mankind what the Father will have done and what becomes me to do Thou desirest to be a partaker of the Kingdom and yet thou hinderest me that am hastning willingly to the Cross whereby it is to be purchased where you see me go viz. the Kingdom of Heaven there you ought also to bend your course Thou dost not yet savour of God but led by humane affections resist the Divine Will Hinder me not therefore thou unprofitable monitor but follow behind me and rather act the part of a Disciple then a Master But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antikeimenos or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antidikos which signifies an adversary or opposer but the Hebrew or Syriack Satan by which always the Devil is understood in the New Testament and Christ uses the same phrase to the Devil Luke 4.8 it is more rightly said that Christ calls Peter Satan by a metaphor because in his opposition he acted the Devils part in giving Satanical Counsel directly contrary to the Will of God From whence Luther fairly infers this maxime that whatsoever Peter with the universal Colledge of Apostles speaks from his own sence in Divine matters and not by Divine Authority and Revelation as ver 16.17 18. is to be accounted Diabolical and Opposite to Christ See 1 Cor. 3.11 16.22 Gal. 1.8 9. 2 Pet. 1.19 20. c. And then he adds That Christ in this passage with Peter and his Apostles prefigured the future History of his whole Church to wit that there should be some true confessors of Christ viz.
the times past as Erasmus and Pliny say they were wont to use gestures of derision or mockery by the Nose from which term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is derived By another Metaphor the Jews call their own King the Breath of their Nostrils Lam. 4.20 that is under whose Protection they did Breath and were Refreshed c. A Mouth is more used in a Metonymy than a Metaphor yet sometimes it denotes the Mind and Will of Man Gen. 24.57 We will ask her mouth that is learn her Mind and Will 2 Sam. 17.5 To fight with one mouth so the Hebrew Josh. 9.2 that is with one consent See Psal. 126.2 and 103.4 5. and 81.10 11. Exod. 4.16 Prov. 6.13 A perverse man is said to speak with his feet and teach with his fingers which denotes some composed artificial Gestures of deceit as when by treading upon anothers foot he signifies something which is Metaphorically call'd speaking and so by the gestures or numbering of his fingers informs another of something he knows not by way of Confederacy to deceive a third Person A Shoulder because it bears Burdens signifies Affliction and Tribulation Psal. 21.12 Isa. 9.4 and 14.25 sometimes obedience Zeph. 3.9 Zach. 7.11 Hos. 6.9 Isa. 11.14 Deut. 33.12 Isa. 9.6 The Government shall be upon his shoulders The sense of this is variously given by Interpreters The Chald. understands it of the fulfilling of Gods Law thus rendring it He took the Law upon himself to keep it Many of the Fathers understand it of the Cross of Christ and quote Isa. 22.22 But it seems plainly to denote the whole administration of Christs Office Brentius upon the place says Mundani Monarchae non gestant principatum super humeros suos sed c. Worldly Monarchs do not bear the burden of Government on their own shoulders but transfer it upon their Servants Counsellors and Civil and Military Officers c. But Christ is such a King that he bears all the weight of Government on his own shoulders for he alone rules preserves and Governs his Church He only expiated sin He had no helper as Earthly Princes are wont to have c. An Arm because it exerts a mans strength is put for power or strong aid 1 Sam. 2.31 Job 22.8 and 35.9 and 38.15 and 40.4 Psal. 44.3 Jer. 17.5 and 48.25 Ezek. 30.22 and 31.17 and 22 6. Zach. 11.17 Isa. 9.20 They shall eat every man the flesh of his own arm that is they will destroy and Consume those of their Friends and Neighbours from whom they were wont to be supplyed c. A Hand the extreme part of the Arm by which works are promptly perform'd is also put for strength Exod. 18.9 Deut. 32.36 Josh. 8.20 Job 34.20 Psal. 89.25 Esa. 28.2 Dan. 12.7 Hence it is Proverbially said An Nescis longas Regibus esse Manus Dost thou not know that Royal hands are long that is that the Kings power reaches a great way It is likewise put for Help Ministry and Machination which require power Exod. 23.1 1 Sam. 22.17 2 Sam. 3.12 and 14.19 2 King 17.13 Esa. 20.2 Hag. 1.1 and 2.1 In these last four Texts A Hand signifies the Ministry For the Prophets are the Organs or Instruments of the Holy Spirit and the dispensers of the Mysteries of God which they received to be communicated to the people or to be reacht forth as it were by the hand As if when one remits Money or Treasure to be distributed or paid by him it is said to be by such a Hand c. Lev. 25.35 It is said and if thy Brother waxeth poor and his hand faileth so the Hebrew that is if through Poverty he be rendred uncapable of Business Trade or Employment and so not able to provide for his Family c. Then Relieve him The metaphor being taken from a man that 's consum'd or weakened by a Disease who cannot labour with his hands On the contrary to strengthen the Hand is by Counsel and Help to assist 1 Sam. 23.16 Job 4.3 Esa. 35.3 When a Hand is attributed to the Earth it signifies a certain place or space Deut. 23.12 Num. 34.3 2 Sam. 8.3 Esa. 56.5 and 57.9 Jer. 6.3 c. The Back denotes alienation estrangedness or neglect 1 King 14.9 Neh. 9.26 Sometimes it is a symbol of oppression and affliction Psal. 129.3 The Plowers plowed on my Back c. Esa. 51.27 Rom. 11.10 The Loyns because the strength of the Body consists in them Job 40.11 are metaphorically or it may be rather metonymically put for strength it self Esa. 45.1 I will loose or dissolve the Loyns of Kings the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will break the strength of Kings See Psal. 69.23 Rom. 11.10 This Metaphor chiefly respects the girding of is Loyns which denotes a confirmation of strength and activity in order to run labour or fight 1 King 18.46 2 Kings 3.21 Psal. 18.40 Prov. 31.17 Job 38.3 Jer. 1.10 Esa. 5.27 c. Hence the phrase of girding the Loyns is translated to spirituals Esa. 11.5 denoting the faithfulness alacrity and expedition of the Messiah In his great Mediational and Redeeming Office Psal. 45.3 In the faithful Members of Christ it denotes Christian vigilancy and perseverance in the profession of Truth and Piety Luk. 12.35 1 Pet. 1.13 Eph. 6.14 Upon which place Hemingius says As the Loyns in which are the chiefest strength of the Body are made more firm by girding making the Souldier in fight more steady and active So the heart is made more firm by the Truth of God which causes that in our Doubts and Hesitations the Devil cannot overthrow and destroy us A Navel by which nourishment is conveyed to the Infant in the VVomb is by an elegant Metaphor transferred to the Sons of the Church Prov. 3.8 It that is to Fear the Lord and depart from evil shall be Health or a medicine to thy Navel as if he had said as the child is nourished by the Navel so the knowledge and fear of and obedience to God will by the blessed Spirit feed educate and comfort It is added and watering or moistning to thy bones that is it shall be thy whole strength as the bones are moistned and strengthned by Marrow as Job 21.24 c. Not cutting the Navel is allegorically translated to denote the primitive miserable and abominable state of the Jewish People Ezek. 16.4 It signifies the middle or an eminent place in the Earth as the Navel is in the midst Judg. 9.37 Hence God is said to work Salvation in the midst of the Earth Psal. 74 12. Because Judea was esteemed so by the Geographers of those times A Bosome is put for the middle or concavity of a Chariot 1 King 22.35 Ezek. 43.13 14 17. And because that part for modesties sake is covered with a garment it is applied to the hidden and inward parts of man Job 19.27 Eccl. 7.10 Psal. 89.51 and 35.12 13.
Doctrine 1 Cor. 8.10 c. To War Fight c. is put for the spiritual fight of Believers against the Devil the World and the Flesh Esa. 40.2 2 Cor. 10.4 Eph. 6.12 1 Tim. 1.18 2 Tim. 2.3 4. and 4.7 Phil. 1.27 T is said of such things as disagree amongst themselves as Flesh and Spirit Rom. 7.23 Jam. 4.1 1 Pet. 2.21 Prayers are spiritual weapons Rom. 15.30 Col. 4.12 c. To Commit Adultery or play the Whore is put for Idolatry and Impiety of which there are abundance of examples in Scripture Exod. 34.15 16. Deut. 31.16 Jude 2.17 and 8.27.33 2 Kings 9.22 1 Chron. 5.25 Esa. 1.21 and 57.3 4. Jer. 2.20 and 3.1 6 8 9. and 13.27 and 23.14 Ezek. 16.15 2. and 23.3 Hos. 1.2 and 4.12 and 5.3 and 6.10 Nahum 3.4 Rev. 2.20.21 22. and 14.8 and 17.2 and 18.3 c. The Reason of the Metaphor is because God hath joyned and as it were espoused his Church to himself in a spiritual Contract or Covenant that thereby he may beget spiritual Children to be eternally saved If the Church therefore will basely forsake him and run to Idols without any respect to the violation of that Conjugal engagement it is spiritual Adultery and the Scripture so stiles it c. To Bewitch it put for to Seduce by wicked Doctrine Gal. 3.1 Apostates and such as persecute the Saints are said Heb. 6.6 To Crucifie the Son of God afresh In which sence Rome the seat of Antichrist is thus described Rev. 11.8 The great City which spiritually is called Sodom and Egypt where also our Lord was Crucified Which Periphrasis denotes the cruel persecution of true Christians with all the oppression and Massacres perpetrated by Rome and its Instruments where ever they have power to act For whatsoever injuries are offered to Believers are by the Holy Spirit said to be offered to Christ himself because none of the Members can be hurt but the head sympathizes and suffers with it as was said before Origen says By every Martyrs condemnation Jesus is condemned For if a Christian be condemned for this alone that he is a Christian it is Christ then that is condemned and so Crucifyed Metaphors taken from the Containing Subjects TO this belongs 1 Generally Place and its Dimensions 2. Particularly the Habitations of Men. To the Dimensions or differences of place belongs Altitude or height which when referred to the mind and understanding of man metaphorically denotes an abstruse thing or that which is difficult to be understood Prov. 24.7 Wisdom is too high for a fool that is he cannot attain it See Prov. 14.6 A Word that has affinity with this denotes the distraction of an irresolute mind by reason of divers cares and doubts Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not lifted up on high we translate it be ye not of a doubtful mind this metaphor is taken from Meteors and denotes a mind as it were hung up in the Air apt to be blown hither by every blast the meaning is be not distracted with various cares for your sustentation but acquiesce in the hope of Divine help Gen. 43.18 We are brought in that he may Roll himself upon us and fall upon us and take us for bondmen This is an elegant metaphor taken from the fall of a Body from an high place or precipice upon which Junius says Metaphora duplex a corporibus magnae ponderosae molis c. A double metaphor taken from bodies of a great and weighty bulk which by wheeling as it were are tumbled down from on high and the higher they are by so much the more violence do they fall As if he had said whereas he has no lawful cause of quarrel against us he will make us Captives or Bondmen by this pretext of money c. To go Backward denotes Apostacy Jer. 7.14 To turn their Hearts back again signifies Repentance and their abhorring Baal whom they thought to be a God 1 King 18.37 See Esa. 50.5 To turn to the Right Hand or Left Hand Gen. 24.49 signifies a desire what to do or not to do the metaphor being taken from such as are doubtful when they come to a parting way which to take and are wont to be directed by that phrase turn to the right or left hand This phrase is used with respect to Divine Obedience when men are commanded to walk neither to the Right nor Left hand that is to keep exactly to that rule and order with respect to Gods Worship which he hath set down in his Word Deut. 5.32 17.11 20. 28.14 Josh. 1.7 23.6 Prov. 4.27 Esa. 30.21 c. The Right side is a symbol of prudence circumspection and honesty and the Left of imprudence temerity and incogitancy Eccl. 10.2 c. Latitude or Largeness gives some metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare to inlarge signifies a deliverance and help from Calamity Psal. 4.1 Psal. 18.19 and 31.8 9. Prov. 18.16 So Narrowness betokens Trouble and Affliction Psal. 25.16.17 31.9 138.6 7. Prov. 11.8 24.10 The Metaphor being taken from narrow places or men shut up besieg'd or surrounded by an enemy in a narrow Compass which exposes them to much distress and difficulties of deliverance A heart enlarged signifies Joy Psal. 119.32 Isa. 60.5 See 2 Cor. 6.11 12 13. c. This enlarging of heart denotes sometimes great wisdom and vertue 1 Kings 4.29 Sometimes Pride and Audacity Psal. 101.4 5. Prov. 21.4 and 28.25 See 1 Sam. 2.1 2 Cor. 6.11 Eph. 6.19 Psal. 81.10 11. 119.131 c. Of Places where men Dwell we will shew 1 Their parts 2 Their species or kinds The Parts from which Metaphors are taken are 1. Foundation in which we are to consider 1 Its Dignity being the principal part of the Edifice which supports the whole weight of the building Hence Christ is call'd a Foundation of the Church which is his spiritual house Isa. 28.16 1 Cor. 3.10.11 Eph. 2.20 See Matth. 16.16 18. 1 Pet. 2.4 5. Jude ver 20. Rev. 21.14 because from him and by him and in him are all things which are needful for the gathering preserving and saving of his Church 2 Its stedfastness stability and firmness which makes the whole building strong and durable Hence it is said of the Creation of the Earth that solid and immoveable body together with its parts Exod. 9.18 Job 38.4 Psal. 24.1 2. 104.5 Prov. 3.19 8.29 Heb. 1.10 Hence 't is put for the ground which we tread upon Hab. 3.13 by making naked the foundation so the Hebrew that is by clearing your land of its Enemies who so covered it as if they had taken a perpetual Root in it ver 6. More Metaphors you may find Prov. 10.25 2 Tim. 2.19 Joh. 6.27 Isa. 14.32 Eph. 3.18 Col. 1.23 'T is put for to Consult or Deliberate because every Design must have a beginning Psal. 2.2 31.13 14. and to appoint decree or ordain so as that a thing should be firm and certain 1 Chron. 9.21
a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is opened for Sin and Uncleanness of the inward Man more especially IV. Christ giveth Life to Men yea a threefold Life 1. Natural Life 2. A Spiritual Life 3. Eternal Life He raises from the Dead and quickens whom he will hence called our Life V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness He cannot be stopp'p up by the Skill of Men nor Devils nay none can hinder the glorious Streams that flow from Him from watering and refreshing his People Inferences I. WE may infer from hence That Sin is of an hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II Behold the exceeding Greatness of God's Love and of the Love of Christ to polluted Mankind in providing such a Fountain to wash their Souls their defiled Souls in III. Be sure that God's People shall never want sufficient Means for inward cleansing and purification IV. How inexcusable are those that die in their Filthiness under the Gospel If Naaman after the Prophet directed him to wash in Jordan had returned without washing who would have pitied him if he had died a Leper Sinner who will pity thee if thou refusest to wash and 〈◊〉 clean V. Let polluted and unclean Sinners come to this Fountain and for their further encouragement observe these following Motives and Considerations 1. There is abundance of Filth in thy Heart and Life which must be purged and washed away or thou must perish 2. There is no Fountain can wash away thy Sin but this all Soul-cleansing is by Christ's Blood All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood the like does Baptismal Washing the outward Washing of the Body signifies the inward Washing by Faith in this Fountain 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt of Sin and from the Filth of Sin also 4. This Fountain is opened which Expression signifies 1. The Willingness of Christ to accept and embrace poor Sinners 2. It shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews the Differences between Law and Gospel Christ was a Fountain for Sin under the Law but he was as it were a sealed Fountain or hid and vailed under many Types Shadows and Ceremonial Washings the Stone is now removed that lay upon the Mouth of the Well 3. It shews the Readiness and Easiness of Access which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away 7. Consider the happy State of all such as are made clean 8. Thou knowest not how soon this Fountain may be shut up as to thee Caution Take heed of slighting and undervaluing of the Fountain of Christ's Blood What do they less than slight it who think they can get cleansing from Sin by the Light within What do the Papists less who have other Purgations who go to their Mass and call that a propitiatory Sacrifice who go to the Merits of their own Works thinking thereby to expiate Sin and purchase God's Favour What do all such else that rely upon the Mercy of God without having an eye and respect to Christ's Blood What do all those less that never come tho very guilty and unclean and often invited to this Fountain Let the opening of this Fountain move thee to open thy Heart Exhort To love him who hath washed thee to be thankful to believe to be humble and deny thy self When ever thou seest a Fountain of Water think upon Christ the spiritual Fountain Consolat Here is Comfort a Fountain of Comfort for poor Saints Thou hast a bitter Fountain in thee here is a sweet one to cleanse thee Thou hast a filthy Fountain here is a clear and chrystal one to bathe and wash thee Christ is more able to cleanse than Sin is to defile Darest thou say that thy Filth is greater than this Fountain can wash away O Soul Christ can wash the Black-Moor white Remember whatever Satan says this Fountain is open Christ the Head Col. 2.19 Not holding the Head THe Son of God is very often in the holy Scriptures called an Head and may be so for divers Considerations 1. In respect of Angels He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man the Head of every Man is Christ. 3. In respect of the Powers of the World He is the Head of Kings and Princes and all the Powers of the Earth 4. He is the Head of the Gospel-Building The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples Metaphor I. THe Head is the highest part of the Body more loftily placed than all the rest of the Members II. The Head is the Seat of the Senses There is the Eye to see the Ear to Ear the Organs to smell and taste by which things are truly distinguished even the good from the bad for the benefit of the whole Body III. The Head is the common Treasury of the whole Man whatsoever comes is lodged there for the rest of the Members IV. The Head doth transmit or cause to be transmitted by way of communication all the Supplies accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest The anointing with Oil or the holy Unction was upon the Head whereby the whole Man became sanctified and set apart for God X. The Head beareth the Glory whether it be the holy Mitre and sacred Crown appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
VII The Apostles were to take care of the Church whilst they lived and after their Decease Paul had the Care of all the Churches upon him He sent for the Elders and gave them charge c. St. Peter took care that after his Decease the Churches might be secured from Danger VIII The Apostles had a Dispensation committed to them from which they were not to depart A Dispensation of the Gospel is committed to me Wo is me if I preach not the Gospel They also ordained other Ministers IX The Apostles went through good and evil Report unweariedly till they had finished their Course and then committed themselves to Him that judgeth righteously in expectation of a Crown of endless Glory Henceforth is laid up for me a Crown of Righteousness c. Parallel I. CHrist Jesus was immediatly sent by God He came not of himself but the Father sent him II. Christ Jesus went about preaching the Gospel doing Good and healing all that were oppressed III. Christ Jesus was not alone but the Father was with him God was with him in an extraordinary manner beyond what he ever was with any Mortal IV. Christ as the great and chief Apostle bore witness to the Truth For this cause came I into the World â—â— V. The Lord Jesus came as the chief Apostle to open Mysteries that had been kept hid VI. Christ Jesus had not the Spirit by measure but was filled with the Spirit to do and speak mighty things VII Christ more especially took care of his Church before he left them He forewarned them of Evils to come he cautioned them against Fears and Apostacies and committed them to the Care of his Father Keep through thy Name those that thou hast given me VIII Jesus Christ as the great Apostle had a Dispensation committed to him The Work that my Father gives me to do shall I not do it I must work the Works of God Tell that Fox I do Miracles this day to morrow and the third day I shall be perfected He had Power also to ordain other Officers and Ministers IX Christ suffered great Contradiction of Sinners against Himself fought as the Captain of our Salvation with all Difficulties and Enemies till he had finished his Work and could say Father it is finished into thy hands I commend my Spirit He for the Joy that was set before him endured the Cross despised the Shame and is sate down at the right hand of God An Apostle I. THe Apostles were but meer Men whose Original was from the Dust. II. The Apostles had but small measure of the Spirit and were not without Sin and Infirmities III. The Apostles were but Fellow-Servants and not Lords over God's Heritage not like some we have had since their Time IV. The Apostles did but shew and direct to a Saviour to Salvation and eternal Life they were not able to save nor could they give Salvation to any Was Paul crucified for you c. Disparity I. CHrist was Emanuel the eternal Son of God God vâ—â—ry God of God Lord of all whose Descent was from Heaven I came down from Heaven The second Man was the Lord from Heaven II. Christ had the Fulness of the Divine Spirit dwelt in him and rested upon him God gave not the Spirit to him by measure Through the eternal Spirit he offered himself to God without spot The Prince of this World came and found nothing in him He was holy harmless and undefiled separate from Sinners III. But Christ is Master Head Lord Ruler and Governor a compleat Prince and King as well as Priest and Prophet and Apostle He is Lord of all over all God blessed for evermore Which made Mary say They have taken away my Lord and Thomas say My Lord and my God IV. But Christ did more than shew and direct to a Saviour He was that Saviour himself and the Author of eternal Salvation to all them that obey him He had Help laid upon him being mighty to save was born a Saviour To you is born in the City of David a Saviour which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger How shall we escape that neglect so great Salvation Inferences I. BEhold the great Goodness of God to the Church and World that he should send so great an Apostle so wise an Ambassador to treat with Souls and for Souls and to settle govern and establish the Church II. What great Love Christ had to Sinners that he should leave his Riches and Glory above to come down to be an Apostle a Fellow-Servant for our sakes He that was rich became poor that we through his Poverty might be made rich III. What need have we of the Pope and his Cardinals seeing God hath been so kind to give us Christ to be our Apostle and High-Priest We own none but Christ to be the Apostle and High-Priest of our Profession who can do all things for us by his Word Spirit and Ministers Away therefore with that grand Antichrist and vile Impostor whom they call His Holiness with all his Antichristian Crew IV. This may serve to inform us that we ought to listen to him and be taught by him for there is great reason for it 1. God sent him I came not of my self the Father sent me 2. He spake so as never Man spake No Man ever yet nor ever will speak like the Man Christ Jesus He spake like one that had Authority and not like the Scribes learned Doctors and wise Men among the Jews Many were astonished at his Understanding and Answers in his tender Age. 3. God commands us to hear him This is my beloved Son hear him 4. God threatens us if we do not hear him 't is dangerous to refuse to hear him How shall we escape if we turn away from him that speaks from Heaven Christ the Bread of Life John 6.48 50 51. I am the Bread of Life This is the Bread which cometh down from Heaven I am the living Bread which came down from Heaven IT is not my Business here to give the various Opinions of Men touching the Bread in the Text Some hold it to be Christ's Doctrine others Christ in the Sacrament others hold it is Christ in a more invisible Administration but to shew metaphorically that whatsoever Bread properly so called is to Men considered as Men that Jesus Christ is unto Believers and all true Christians according to the Gospel Metaphor I. BRead is prepared and made fit for Food II. Bread is a Substance well suited for the Subject to which it is appointed III. Bread is good in it self and of its own nature IV. Bread is not inherent in us but a distinct thing from us and a Gift from another V. Bread is ordained to an high and most excellent End even to preserve the whole
other Stars is fixed in its Orb wherein it performs a constant Motion IX The Morning Star gives most Light just before break of Day X. It is the Opinion of some that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion XI The Morning Star doth chiefly govern pleasant and delightful Plants XII The Morning Star is accounted the master Planet for Moderation said to cause gentle Storms in Winter and moderate Heat in Summer XIII The Morning Star is said to be the cause of Beauty XIV The Morning Star doth most Service in Winter because the greatest part of that Season is Night and Darkness XV. The Morning Star hath an honourable Name it is called the Son of the Morning XVI The morning Star is known to be the Evening Star as well as the Morning Star and in both respects is useful to the World XVII The Morning Star tho it may be obscured by Mists Fogs Clouds and dark Vapors yet nothing can hinder its Course but it constantly keeps its Motion and Circle in the Heavens cannot be prevailed against by any malignant Power whatsoever Thieves and evil Men like not its Appearance yet cannot obstruct its Motion in the Firmament nor stop its Light from shining on the Earth XVIII The Morning Star as it hath those Properties and Excellencies already exprest so lastly it exceeds all other Stars for Brightness and Glory Parallel I. THe Lord Jesus is a very solid Light whose Glory is not like others who have their Intermissions but he abides steady his Glory and Bright-shining is always alike his whole course of Life was as if it had been but one continued Act of Goodness He is the same in the Morning Noon and Night Yesterday to day and for ever Heb. 13.8 II. Jesus Christ he is the Harbinger of the great Joy to all Nations How joyful was that time when the Day-spring from on high did first visit us The People that sat in Darkness saw great Light and to those that dwell in the Vallies of the shadow of Death great Light is risen c. His coming was the fulfilling of God's gracious Promise unto the Fathers and as the blessed manifestation of God's rich Favour and good Will to Man he is also the Fore-runner or the Harbinger of that Dominion that the Just shall have in the Resurrection the morning of the longed-for Day The path of the Just is as a shining Light that shineth more and more to the perfect day Prov. 4.18 The upright shall have Dominion over them in the Morning The Night is far spent the Day is at hand This above all others is the day that the Lord hath made for good Men therein to rejoyce and be glad Psal. 118.24 III. Jesus Christ is not only an Ornament to the Christian Church and Profession far beyond what Moses was to the Jews but even to Heaven it self and the Holy Angels who did not a little rejoyce at his ascending into Heaven God is gone up with a shout the Lord with the sound of a Trumpet sing Praises to our God sing Praises Psal. 47.5 IV. Jesus Christ is a very pleasant Object to Men that are spiritually inlightned therefore it is that they do ardently desire to be near him and with him where he is David tho he had not so clear a sight and prospect of this bright and morning Star as Men have under the Gospel yet that prospect he had made him use this pious Prayer O when shall I come and appear before God! Psal. 42.2 Then shall I be satisfied when I awake with thy Likeness c. Psal. 17.15 I have a desire saith Paul to depart and to be with Christ c. Phil. 1.23 Those that look for him do also cry Come Lord Jesus come quickly V. Jesus Christ is highly esteemed by all that sail Heaven-wards no steering the right Course without him He gives good Assurance to all that follow him they should not abide in Darkness but have the Light of Life The Following of Christ Jesus is the most certain way to avoid the Rocks the Sands and the Hands of all spiritual and temporal Enemies VI. Jesus Christ is really the most excellent and chiefest Light that ever God set in the Church Moses and the Prophets John Baptist and the three Beloved Apostles Peter James and John and Paul who was most eminent were shining Lights and glorious Stars who adorned the Profession of the Holy Gospel but in all things this Bright and Morning Star infinitely surpassed them in Splendor and Brightness VII Jesus Christ is a great Terror not only to wicked Men but wicked Angels to all that love Darkness more than Light they hate him and fear him they consulted against him and more times than once attempted to pluck this Star out of the Firmament that so they might walk in Darkness carry on their black Designs and Deeds without discovery Satan attempted his Destruction from the Pinacle of the Temple sets a Squadron of the black Regiment to resolve upon his Death knowing him to be the Fore-runner of the Day which Thieves and Robbers cannot endure Come let us kill the Heir c. They hate the Light come not to it lest their Deeds should be reproved They led him to the Brow of the Hill that they might cast him down headlong Luk. 4.29 The evil Angels thought he came too soon Why art thou come to torment us before the time VIII Jesus Christ is constant in his Orb or Station he is a Priest for ever a Prophet to guide for ever a King to govern for ever he leaves not his Office as inconstant Men do but makes good his Word as settled in Heaven And lo I am with you always to the end of the World Mat. 28.20 I will never leave thee nor forsake thee or leave thee to a forsaking IX Jesus gave a great Light unto the World by the Ministry of John by the Appearance of himself and by the Ministry of the Apostles and their immediate Successors But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel before the great and notable Day come wherein the whole Earth shall be lightned with his Glory both Jews and Gentiles shall acknowledg the Blessed Messiah Arise and shine for thy Light is come the Glory of the Lord is risen upon thee The Gentiles shall come to thy Light and Kings to the Brightness of thy rising Isa. 60.1 3. The Earth shall be filled with the Knowledg of the Glory of the Lord as the Waters cover the Sea Hab. 214. X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion it is he who sends down the Holy Ghost If I go away I will send you another Comforter the Spirit of Truth c. Joh. 16.7 8. XI Jesus Christ tho all
in the following Parallel METAPHOR THe Wind is invisible no Man ever saw it nor is the way of it known it passeth the Skill of Man to find out from whence it cometh and whither it goeth II. The Wind blows at God's Command He is said to hold the Wind in his Fist. III. The Wind has a purging quality in it it cleanseth and purifieth the Air which otherwise would be hurtful and prejudicial to Man it drives away those ill Vapors and Stinks that arise from the Earth IV. The Wind hath a cooling Property how much do People in hot Countries desire to have the Wind blow to lay the Extremity of Heat V. The Wind hath a clearing quality dispersing Clouds and causing Serenity expelling all Mists and Foggs which darken the Air. VI. The South Wind as Naturalists observe is of a thawing quality which Experience oft-times shews to be true VII The Wind is of a searching quality it finds out the most hidden Places it passes through the most private Corners and undiscernible Crannies VIII The Wind Naturalists obâ—â—erve has also a drying and ripening Property it dries up filthy and unclean Places that are not passable and helps to ripen things for Harvest IX The Motions of the Wind are various sometimes it blows one way and sometimes another when it blows on high in one part of the Kingdom it is low or hardly blows at all in another part It s several Motions also have various Effects and Properties X. The Wind blows freely where it lists we cannot command the Wind to blow when and how we would XI The Wind blows and worketh sometimes powerfully strongly and irresistibly it hath a mighty force in it bearing down all that stands in its way it turns up the Cedars of Lebanon rends the Mountains and breaks Rocks in pieces XII The Winds many times by their blowing cause Rain by dissolving the Clouds XIII Men observe or take good notice of the blowing of the Wind and by certain Signs viz. by beholding the Clouds Vanes c. they know which way it blows XIV The Wind Naturalists observe causes some Flowers to wither and hang down their Heads XV. The Wind tho it be invisible and cannot be seen yet it may be heard and its Effects are seen and its Influences evidently felt and experienced by all XVI The Wind cherishes and causes Plants and Grass to grow and thrive as 't is observed by some that nothing will grow and thrive without it 'T is thought that the Roots of Things being moved by the Wind it causes them to root the more making the Ground to give way unto them by which means they take the faster hold XVII The Wind is useful for Navigation to carry a Ship from one Port unto another for if the Wind does not blow they are becalm'd nor can they sail at all without it XVIII The Wind is very profitable to fan or winnow Wheat to sever the Chaff or light Seed from the good Corn or Grain XIX The Wind rises high and blows powerfully sometimes it riseth on a sudden and at other times gradually XX. Naturalists tell us that an Earthquake is occasioned by the Wind certain Exhalations or Wind being got into the Earth shake it Parallel THe holy Spirit is invisible and works invisibly none of the Ways and Operations thereof can be perceived or seen by mortal Eyes Neither doth the natural Man understand the things of the Spirit nor can he The Workings and Operations thereof are of a hidden and mysterious Nature hardly to be found out by the Godly themselves II. The Operations of the Spirit are from God 't is He that causes or commands the Spiritual Winds to blow upon the Souls of Men and Women III. The holy Spirit cleanseth the Soul of a Sinner purging out all those hurtful Fumes that arise from the inward Corruption of the Heart it expells and works out Deadness and Indisposedness to Good and removes those things that cause a Man to be unsavoury in his Place and Generation and which indeed makes him not to savour of the things of God IV. The Spirit also is of a cooling nature which abates the burning Lust of Concupiscence and the scorching of Satan's fiery Darts and Temptations as is further open'd in the Metaphor of Water How comfortable is it in time of Temptation to have the Wind of the Spirit blow upon the Soul the Desire after Evil is presently allayed thereby V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Understanding and drives away those Mists of Temptation which cause Men to lose their way and by its powerful Influence makes fair Weather in the Soul VI. The holy Spirit melts or thaws the cold and frozen Heart of a Sinner The Hearts of Men are naturally congealed like Ice hard and obdurate but no sooner doth the Spirit come to blow upon it but this hardness thaws and dissolves into a Flood of Tears VII The Holy Spirit tries the Heart and Reins and finds out the very Thoughts of Men 't is said to search all things yea the deep things of God It pierceth even to dividing asunder of Soul and Spirit Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart VIII The Spirit dries up the filthy Issue of our sinful Humors which makes our way to Heaven very hard and difficult and also ripens us like Wheat for the Lord's Harvest 'T is by the Influence of the Spirit that we are made meet for the Inheritance of the Saints in Light IX The Spirit moves and operates variously sometimes it blows upon one People and sometimes upon another sometimes upon one Church it blows powerfully when upon another at that time its Operations are hardly discernible Again sometimes the North Wind of the Spirit blows which is sharp cold and nipping Rebukes and Reproofs of the Spirit and Afflictions are like the blowing of the North Wind which tends to kill the Weeds and Worms of our Corruptions And then again at another time the South Wind blows which is warm comfortable and refreshing Peace inward Joy and Consolation of the Spirit are signified thereby as the Learned observe X. The Spirit of God is a free Agent it moves blows and operates as it pleaseth 't is not at our Command But all these things worketh the one and the same Spirit dividing to every one severally as he will XI The holy Spirit is powerful in its Operations there is no standing before it It brings down and levels all high mighty lofty and towering Thoughts of Men when in good earnest it begins to work upon the Heart no Opposition that is made against it is able to stand Tho Satan and evil Relations may endeavour to obstruct its workings and hinder the Soul in its Purposes and Resolutions Heavenwards yet nothing is effectual to impede the powerful Influences of the Spirit and Grace of God Mountains of Sin
rendered as a vile Hypocrite as Job was it doth clear him and makes his Heart light and how doth he prize and esteem of such a Friend Alas had not a Christian the Witness in himself to clear and bear up his Soul he would sink down many times into utter Despondency but this made holy Job to triumph over all his Enemies Behold my Witness is in Heaven and my Record is on high As much as if he should say though many Witnesses are against me yet I will keep my Conscience clear I will not have my own Heart to charge me or witness against me as long as I live VI. So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven that when all Cases are clearly considered a poor Saint though doubtful before comes to a good and full Satisfaction therein God's Spirit and Conscience compares a Man's State with the Word of God and if upon Trial it appears that those Qualifications are wrought in his Heart that the Word expresly mentions concerning the Truth of Grace he then finds he hath no more cause to doubt of the goodness of his Condition VII So the Holy Spirit and Conscience bring off a Christian with abundance of holy Joy and Triumph notwithstanding his Case may seem very dangerous by means of strong Accusations of Satan as it was with Job For this is our rejoycing the Testimony of our Conscience that in Simplicity and godly Sincerity we have had our Conversation in the World c. VII So the Spirit or God confirms the Covenant of Grace to the Soul of a Believer for when the true Fear of God is wrought in the Heart the Spirit witnesseth to it and thereby assures us that all the Promises that are made therein are undoubtedly our own and shall be performed to us Inference HOw happy is the State of the Godly what good Assurance have they of Eternal Life they have received an Earnest of it it is sealed unto them and they have two infallible Witnesses to confirm it to them See Conscience a Witness The Holy-Spirit a Teacher Luke 12.12 For the Holy-Ghost shall teach you in the same hour what ye ought to say Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all thing to your Remembrance whatsoever I have said unto you THe Holy Spirit is the great Teacher of the Church and every particular Saint and Member thereof unto whom the Accomplishment of that great Promise is committed And they shall be all taught of God Joh. 6.45 Teacher A Teacher is a personal Appellation II. A Teacher implieth one or more that needeth Instruction or Teaching it argues Weakness of Knowledg and want of Understanding in some Persons about such things they ought to be well instructed in III. It behoveth an able Teacher to have great Knowledg and Understanding himself in all those Things and Mysteries he instructeth others in IV. A spiritual and able Teacher openeth divers dark deep hidden and mysterious things to the Understandings of Men. V. A divine and able Teacher by this means greatly inlightneth the World and causeth Darkness and Ignorance to fly away inriching Men's Minds with the precious Knowledg of sacred Truths VI. An able Teacher instructeth ignorant Persons by degrees as they are able to take in conceive and apprehend things first to read the a b c and then the Bible and afterwards the Grammar or any other Things of Learning they desire to be instructed in VII Some Teachers teach their Scholars out of a Book their great Business is to help them rightly and distinctly to understand that VIII A Teacher exerciseth much Patience towards them whom he instructeth especially when he meets with such that are very dull and unapt to learn he is forc'd to take much Pains with them IX Some Teachers tho very deserving have been greatly slighted by those very Persons they have shewed much Love to and taken great Pains with for their good which hath sorely grieved them X. Some Teachers after they have found those whom they were imployed to teach and instruct grown to such a great degree of Stubborness and Obstinacy that they have utterly despised and refused to betaught by them and have cast all Counsel behind their Backs then they have left them and wholly given them up as hopeless Persons XI Godly Teachers are so great a Blessing to People that it is a great Loss to lose them nay a sore and lamentable Judgment upon the Church and the World to be deprived of or have their Tea-chers taken away from them or forc'd into a Corner Parallel THe Holy Ghost is a Divine Person See Comforter II. There is no Man whatsoever but needeth the Divine Teaching and Instruction of the Holy Ghost For what Man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no Man but the Spirit of God 1 Cor. 2.11 III. The Holy Ghost hath great Knowledg yea he is infinite in Understanding there is nothing that he is ignorant of that either concerns God's Honour or our Good The Spirit searcheth all things yea the deep things of God IV. The Holy Ghost openeth many dark and deep Mysteries what hidden Mysteries did he reveal to the Prophets and open and unfold to the blessed Apostles Which in other Ages were not made known unto the Sons of Men as is now revealed unto the Apostles and Prophets by the Spirit V. The Holy Ghost inspiring and teaching the Prophets and Apostles who were the holy Pen-men of the sacred Scripture hath greatly inlightned the Inhabitants of the Earth where their Record is known and also when he hath opened the Eyes of the Understandings of Men in those profound and glorious Mysteries contained in the holy Scripture how are their minds inriched with the Knowledg of divine Truths VI. The Holy Ghost teacheth and instructeth poor Sinners gradually first the a b c of Religion viz. the Knowledg of Sin and their lost and undone Condition thereby the Vanities of this World together with the necessity of a Saviour and then in the second Place he instructeth them in higher Mysteries opening and explaining the Covenant of Grace as also the glorious Mystery of Union and Communion with God the Mystery of the Trinity the Incarnation of Christ his Priesthood and other things relating to him as Mediator together with many dark Sayings and Prophecies of the Scripture which those who are unlearned viz. who have not the Spirit 's teachings wrest unto their own Destruction I have many things to say unto you but ye cannot bear them now VII So the Holy Ghost teacheth Sinners the Knowledg of the Scriptures for as the Spirit gave them forth so he is the best Interpreter of them Then opened be their Vnderstandings that they might understand the
live a godly Life to keep a good Conscience towards God and towards Men these are part of those things the Spirit guides Men in and such who thus live are led by the Spirit of God and are the Sons of God THE Word of God Compared To LIGHT The Fourth Head of Metaphors Allegories Similitudes and other borrowed Terms in Scripture that relate to the most Sacred Word of GOD. Psal. 119.105 Thy Word is a Lamp unto my feet and a Light unto my path 2 Pet. 1.19 We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a Dark place c. 2 Cor. 4.4 6. Least the light of the glorious Gospel of Christ who is the Image of God should shine upon them c. In handling this Metaphor we will 1. Shew what Light is 2. Give its various acceptations 3. Run the Parallel and largely open the Properties of Gospel Light Concluding with Practical Improvements upon that and some Dependant and Collateral Points LIght properly taken is thus defined Lux est claritas seu splendor in Corpore luminoso vel extra a corpore luminoso exiens that is Light is a Clarity Brightness or Splendor in a luminous body or proceeding from it It is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or from whence comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cerno to behold which cannot be done but where there is light The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maor is properly a lightsome or lucid body as the Sun Moon Stars Gen. 1.14 15 The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17.2 Act. 26.23 the Latines lux and lumen It is threefold viz. there is a Natural light a light of Grace and a light of Glory the first is common to all that have the Sense of Seeing the second to Believers only on Earth the third to the Saints and glorified Spirits in Heaven The second sort of which we treat proceeds from Christ who is called the light Joh. 1. and his Gospel which is also called Light because it has the same influence and Efficacy in illuminating the Minds of Men which without it are spiritually dark as the Sun and other lucid bodies have to help our Corporal Eyes in the discovery of Objects Light Metaphorically is put for life it self Job 3.16 20 21. 2. For any Prosperity and Joy of Mind arising from thence Esth. 8.16 3. For the open and manifest state of things Matth. 10.27 Zeph. 3.5 Joh. 3.21 1 Cor. 4.5 4. For Favour and Good Will Prov. 16.15 5. For the Mistery of Regeneration 1 With respect to the Organical Cause of it viz. the Word and Spirit of God Psal. 43. Prov. 6.23 Isa. 2.5.20 2 Cor. 4.6 1 John 2.8 2 With respect to the formal Cause which is the Saving knowledge of Christ and true Faith Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence Believers are called the Sons of Light Luk. 16.8 Eph. 5.8 1 Thes. 5.5 and the Graces of the Spirit and effects thereof the Armour of Light Rom. 13.12 3 VVith respect to the final Cause the last scope and effect of Faith which is life Eternal Isa. 6O 19 20. Joh. 8.12 Act. 26.23 2 Tim. 1.10 c. More particularly by a Metaphor Light is put for Knowledge Dan. 5.11 Isa. 60.3 For Beleivers Eph. 5.8 For the Ministers of the Gospel Matth. 5.14 For God himself 1 Joh. 1.5 Natural light was the first perfect Creature that God made of this visible world Gen. 1.3 Light is put for the Morning Neh. 8.3 And he read unto them from the light so the Hebrew until Midday Noon light in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zocharajim signifies double light or that which is extraordinary shining The Devil is called an Angel of Light 2 Cor. 11.14 that is by himself or Agents he assumes a specious and seeming Sanctity on purpose to insnare and deceive the Godly God is said to dwell in unapproachable Light 1 Tim. 6. that is in such transcendent Glory that no Mortal Eye can approach unto There is nothing so illustrious and glorious as Light hence the joyes of Heaven are set out by it In what respect the Word or Gospel is compared to Light take as followeth METAPHOR 1. Light is pleasant and very Comfortable Truly Light is sweet saith Solomon and a pleasant thing it is for the Eyes to see the Sun How grevious is it to be blind or to be kept in a deep and dark Dungion without seeing or beholding the Light 2. Light hath a penetrating quality it is of such a piercing and subtil Nature that it conveys it self into the least Crevise you can hardly make a Fence so Close as wholly to keep out light 3. Light makes manifest Great Light discovers and makes things manifest causing them to appear as they are in their proper nature which in the dark many times are taken to be that which indeed they are not When you would see what a thing is that you may make a true Judgment of it you bring it to the Light Whatsoever maketh manifest saith the Apostle is Light 4. Light hath a Directive vertue it Guides men in their way the Traveller by the Benefit of Light sees what path to keep and how to avoid the Dangers that may attend should he turn to the Right hand or to the Left 5. Light hath a Chearing Warming and Reviving Quality Light contributes much to the Vegetation Growth and Life of Plants and other Creatures Light and Motion are the cause of heat which the Heavenly Bodies send down upon the Earth Light is that Instrument whereby all Influences of Heaven are communicated and dispersed to the World 6. Light hath a purging and purifying Vertue Fogs and Mists that are gathered in Darkness are dispersed and scattered when the Light comes hence Light is called the refining-pot of Nature The World saith a worthy Divine would be an unwholsom Pesthouse if it had no Light 7. Light is of an undefileable Nature Tho' it passeth through sinks and most polluted places yet it Contracts no defilement it cleanseth all things but is defiled by nothing 'T is a quality so spiritual that nothing can fasten upon it to pollute it 8. Light is Glorious for beauty and splendor Hence the Glory of Heaven is called Light There is nothing of all created beings so Glorious as the Sun and light is a resplendency and shining forth of it Parallel 1. The Word or Gospel of Jesus Christ is very pleasant and a delightful thing How woful was the state of England in former times when men were kept in the Dungeon of Popish Darkness without the Precious Light of Gods Word Light is compared to Gladness and a good Day many Good Days have we enjoyed since God sent out his Light and Truth amongst us 2. The Word of God is of a searching and penitrating nature the Apostle saith it is quick
diversities of operations but it is the same God which worketh all in all 2 Cor. 13.14 The grace of the Lord Jesus Christ and the Love of God and communion of the holy Spirit be with you all Acts 20.28 Take heed to the Flock over which the holy Ghost hath made you Overseers Mat. 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Psal. 139.7 Whether shall I go from thy Spirit Joh. 14.26 But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things Luke 12.12 The holy Ghost shall teach you in the same hour what you ought to say Acts 13.3 And as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them Ver. 4. They being sent forth by the holy spirit departed c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost but that it is plainly revealed and declared in these Testimonies He is directly called God Act. 5.3 which the Socinians will not say is by vertue of an exaltation unto an Office or Authority as they say of the Son that he is an Intelligent voluntary Divine Person he knoweth he worketh as he will which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent a Personal subsistance that hath Being Life Will We must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of that we are under penalty of eternal Ruine rightly to apprehend and believe It declareth also that he is the Author worker of all sorts of Divine operations requiring Immensity Omnipotency Omnisciency and all other Divine excellencies unto their working and effecting Moreover it is revealed that he is peculiarly to be believed in and may be sinned against Also that he together with the Father and the Son created the World the spirit of God hath made me that he is the Author of all grace in Believers and order in the Churches The sum is that the holy Ghost is a Divine Distinct Person and neither meerly the power or vertue of God nor any created Spirit whatsoever This plainly appears from what is Revealed concerning him for he who is placed in the same series or order with Divine Persons without the least note of difference or distinction from them as to an Interest in Personality who hath the names proper to a Divine Person only and is frequently and directly called by them who also hath Personal Properties and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship he is a Distinct Divine Person And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance I shall as was said before despair to understand any thing that is expressed and declared by words But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God One Consideration which hath in part been before proposed I shall premise to free the subject of our Argument from ambiguity And this is that this word or name Spirit is used sometimes to denote the Spirit of God himself and sometimes his gifts and graces the Effects of his operation on the Souls of men and this our Adversaries in this cause are forced to confess and thereon in all their writings distinguish between the holy spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are not acknowledged any other way than we may and do prove the holy Ghost to be so For he to whom all Personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our knowledge of things is more by their properties and operations then by their Essential forms especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him And we may add hereunto that things are so ordered in the wisdom of God that there is no personal property that may be found in an Infinite Divine Nature but it is in one place or other ascribed unto him First He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature that is as we shall see personality with other Divine Persons Mat. 28.19 Baptizing them in the name of the Father and the Son and of the Holy Ghost 1 Joh 5.7 There be three that bear witness in Heaven the Father the Son and the Spirit and these three are one 1 Cor. 12.3 4 5 6. No man can say the Lord Jesus Christ is the Lord but by the Holy Ghost Now there are diversities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operation but it is the same God which worketh all in all Neither doth a denial of his Divine Being and distinct Existence leave any tolerable sence unto these expressions For read the words of the first place from the Mind of the Socinians and see what it is can be gathered from them Baptizing them in the name of the Father and of the Son and of the vertue or efficacy of the Father Can any thing be more absonant from Faith and Reason than this absurd expression and yet is it the direct sence if it be any that those Men put upon the words To joyn a quality with acknowledged Persons and that in such things and cases as wherein they are proposed under a Personal Consideration is a strange kind of Mystery and the like may be manifested concerning the other places Secondly He also hath the Names proper to a Divine Person only For he is expresly called God Act. 5. He who is termed the holy Ghost ver 3. and the Spirit of the Lord ver 9. is called also God ver 4. Now this is the name of a Divine Person on one account or other The Socinians would not allow Christ to be called God were he not a Divine Person though not by Nature yet by Office and Authority And I suppose they will not find out an Office
for the Holy Ghost whereunto he might be exalted on the account whereof he might become God seeing this would acknowledge him to be a Person which they deny So he is called the Comforter Joh. 16 7. A Personal Appellation this is also and because he is the Comforter of all Gods People it can be the name of none but a Divine Person In the same place also it is frequently affirmed that He shall come that he shall and will do such and such things all of them declare him to be a Person Thirdly He hath Personal properties assigned unto him as a VVill. He divideth to every man severally as he will and understanding the spirit searcheth all things yea the deep things of God As also the actings that are ascribed unto him are all of them such as undeniably affirm Personal Properties in their Principle and Agent For Fourthly He is the voluntary Author of Divine operations he of old cherished the Creation the spirit of God moved upon the face of the waters He formed and garnished the Heavens he Inspired Acted and Spake in and by the Prophets well spake the holy Ghost by Isaiah the Prophet unto our Fathers The Prophecy came not in old time by the will of man But holy men of God spake as they were moved by the holy Ghost He Regenerateth Enlighteneth Sanctifieth Comforteth Instructeth Leadeth Guideth all the Disciples of Christ as the Scriptures every where testifie Now all these are Personal Operations and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue He is as the Father and Son God with the Properties of Omniscience and Omnipotence of Life Understanding and VVill and by these Properties workes acts and produceth effects according to VVisdom Choice and Power Fifthly The same regard is had to him in Faith VVorship and Obedience as unto the other Persons of the Father and Son For our being Baptized into his name is our solemn engagement to believe in him to yield obedience to him and to worship him as it puts the same obligation upon us to the Father and the Son So also in reference unto the worship of the Church he Commands that the Ministers of it be separated unto himself The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Acts 13.2 ver 4. So they being sent forth by the Holy Ghost departed VVhich is comprehensive of all Religious VVorship of the Church And on the same account is he sinned against as Act. 5.3 4 9. for there is the same Reason of Sin and Obedience Against whom a man may sin formally and ultimately him he is bound to Obey VVorship and believe in And this can be no quality but God himself for what may be the sence of this expression thou hast lyed to the efficacy of God in his operations or how can we be formally obliged unto Obedience to a quality There must then an antecedent unto Faith Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any For Sin is but a failure in Faith Obedience or VVorship These therefore are due unto the holy Ghost or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies I say therefore unto this part of our Cause as unto the other that unless we will cast off all Reverence of God and in a kind of Atheism which as I suppose the prevailing wickedness of this Age hath not yet arrived unto say that the Scriptures were written on purpose to decieve us and to lead us into mistakes about and misapprehensions of what it proposeth unto us we must acknowledge the holy Ghost to be a Substance a Person God yet distinct from the Father and the Son For to tell us that he will be our Comforter that he will Teach us Lead us Guide us that he spoke of old in and by the Prophets that they were moved by him acted by him that he searcheth the deep things of God works as he will that he appointeth to himself Ministers in the Church In a word to declare in places innumerable what he hath done what he doth what he sayes and speaks how he acts and proceeds what his will is and to warn us that we grieve him not sin not against him with things innumerable of the like nature and all this while to oblige us to believe that he is not a Person an Helper a Comforter a Searcher a Willer but a quality in some especial operations of God or his power and vertue in them were to distract men not to Instruct them and leave them no certain conclusion but this that there is nothing certain in the whole book of God And of no other Tendency are these and the like immaginations of our Adversaries in this matter Dr. Owen Secondly The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations 1. The framing forming and miraculous Conception of the body of our Lord Jesus Christ in the Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father for so the Lord Christ speaketh unto him A body hast thou prepared me Heb. 10.6 but this preparation doth not signifie the Actual Forming and making Ready of that body but the eternal designation of it was prepared in the Council and Love of the Father As to the voluntary assumption it is ascribed to the Son himself Heb. 2.14 For as much as the Children were partakers of flesh and blood he himself partook of the same He took unto him a Body and Soul entire humane nature as the Children or all Believers the same Synedochically expressed by flesh and blood ver 16. He took on him the Seed of Abraham But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost Mat. 1.18 VVhen his Mother Mary was Espoused to Joseph before they came together she was found to be with Child of the holy Ghost Luk. 1.35 The Angel answered and said unto her the holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 1. The Person working is the holy Ghost he is the wonderful Operator in this glorious work and therein the power of the most high was exerted For the Power of the most High is neither explicatory of the former expression the holy Ghost as though he were only the power of the most High Nor is it adjoyning of a distinct Agent or Cause unto him as tho' the holy Spirit and the power of the most High were distinct Agents in this matter Only
Judgment to come and he trembles his Conscience smote him but now to quench the Spirit and allay that Heat he might find within he sends away Paul When I have saith he a convenient time I will call for thee 3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for them they like Men grudg that which the Fire consumes or will if it be kept burning The Young-Man in the Gospel was not willing to sell his Possession and part with all for Christ. When Men see they must part with so much to the Minister God having ordained that they who preach the Gospel should live of the Gospel and so much to the Poor Saints and besides all this be exposed to suffer the Prosecution of such and such Penal Laws this great Charge they see already fall upon them and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit the thoughts of which they cannot bear and from hence wickedly go about to quench the Spirit 4. Do not Men quench the Fire or lessen its Burning when it makes the Pot boil over when they fear that all that is in the Pot or Vessel will be lost even so some Men when the Fire of the Word and Spirit is so hot and strong that it is like to boil out a beloved Lust which they have prized for its Profitableness like a Right-hand or for Pleasures like a Right-Eye then they haste to lessen the Fire and like Judas think there needs not be so much waste Now what a vile thing saith one is this to quench the Fire of the Spirit rather than the Scum and Filthiness of Sin should be worked and boiled out thereby See how God threatens such Ezek. 24.6 Wo to the Pot whose Scum is therein and whose Scum is not gone out of it therefore saith God Verse 11. Set it emptey upon the Coals that the Brass of it may be hot and may burn and that the Filthiness of it may be molten in it that the Scum of it may be consumed She hath wearied her self with Lies her Scum shall be in the Fire In thy Filthiness is Lewdness Her Obstinacy was such that tho God had made use of means to purge her she refused to be purged And therefore God pronounced that dreadful Threatning against her Thou shalt not be purged from thy Filthiness any more Some are not willing to part with their Sins they would keep the poisonous Liquor and Scum in the Vessel and for this the Vessel and Scum must be burned together and shall never be parted 5. Do not Men quench the Fire and put out their Candle when 't is like to expose them to danger when Thieves and cursed Enemies are abroad out of fear they keep all close and are not willing any should see Fire-Light nor Candle-Light nor any thing should discover them So out of Fear in time of Common danger some Men quench the Fire of the Word and Spirit the Word like a Candle is thrust under a Bushel or under a Bed and the Motions of the Spirit for a publick Testimony are put out 6. Men quench the Fire saith the same Author when 't is like to set the House on fire so some Professors quench the Spirit when they see what fiery Trials they are like to pass through if they continue in the heat of their Zeal 7. Some Men quench the Fire when they are warm enough without it they warm themselves by the Sparks of their own kindling these saith God shall lie down in sorrow they conclude their own Righteousness and their old Ways and Conversation will be sufficient and so turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire 8. Some Men let the Fire go out saith he through a multitude of Business their Minds being taken up with other things they forget it So some Men forget the Word Spirit and Religion being like Martha troubled about many things Now what a wicked thing is it from all or any of these Causes to quench the Spirit 10. Consider 'T is by the Spirit thou must mortify the Deeds of the Flesh which thou must do or be damn'd Rom. 8.13 And how canst thou do that when the Spirit is quenched 't is no marvel if Corruptions prevail when the Spirit is put out that should burn them up 11. Consider 'T is by the Spirit and Word which is called the Sword of the Spirit by which you should wrestle and resist all the Temptations of Satan but when the Fire of the Spirit is quenched it puts an Opportunity in Satan's hand to kindle the Fire of Pride Malice and Lust of Concupiscence in thy Heart when the Spirit is quenched and the Sword thrown away what Execution can be done upon this spiritual Enemy 12. Consider 'T is by the help and influence of the Holy Spirit thou must perform all Duties of Religion or they will never be accepted of God and how can that be done when the Spirit is quenched and the Motions and Operations thereof cease If the Word and Spirit be compared to Fire let us bless God for kindling this Fire in our Hearts and Nation and pray that he would be pleased to blow more and more upon it that it may burn up all the Chaff and Dross of our Corruptions and inflame our Souls with a greater degree of Love to God and Zeal to Religion And let us take heed we do not quench the Spirit in others Wicked Men would fain put this Fire quite out what unwearied Attempts have they made from time to time in this and other Nations to extinguish the Light of the Word Ungodly Papists can't indure the heat of this Fire they are not more ready to kindle other Fires to the spoiling and impoverishing of the Kingdom than they are to put out this they will not suffer it to burn in themselves so they as much as in them lies indeavour to quench it in others like those Men whom our Saviour reprehended in the days of his Flesh who would not go into Heaven themselves nor suffer them who would go thither to enter in But in the last place Let them and all other wicked Persons take heed how they quench this divine Fire for if it burn not up their Sins and Corruptions and kindle Grace and Holiness in them they must burn one day in Hell for either this Fire must be suffered to burn in them or they be condemned to eternal Burning for quenching of it The Word of God compared to a Hammer Jer. 23.29 Is not my Word like as a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces IN these Words the Word of God is compared to Fire which we have already spoken of 2. As the Word is compared to Fire so likewise to a Hammer 3. The Heart of a Sinner is compared to a Rock
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the
THe Title explained 142 143 Christ as a King attended by Angels par 8. 144 Privileges and Excellencies pertaining to Christ a King shewed in seven Particulars par 21. 146 Wherein Christ exceeds all earthly Kings in twelve things 146 147 Knoweth Christ knoweth the Causes of Distempers and Diseases par 6. 113 L. Lamb. HOw Christ may be called a Lamb opened in ten Particulars 185 to 187 Practically improved 187 Light Christ the Sun of Righteousness exceeds all other Lights 220 Lilly Christ the Lilly of the Vallies opened in five Particulars 226 227 Lion A strange Story of the Justice of a Lion Met. 5. 41 Sight of a Lion 136 Voiee of a Lion Met. 7. 136 Christ a Lion 135 A Lion and Lioness revenge the Death of their Young upon a Bear Met. 10. 136 A Lion requiâ—â—es a Kindness Met. 11. 137 London London burnt An. 1666. The Desolation made thereby 67 Locust By Locusts Rev. 9. are meant the Popish Clergy Priests Friars Monks Jesuits par 23. 16 M. Man A Brittle Creature 64 Man by Nature miserably in debt to God 95 96 Manna Manna what 139 With a Parallel Manna the Type and Christ the Anti-type in twenty six Partic. 139 to 142 Christ excells Manna in a six-fold respect Dispar 142 Mediator Mediator what Mediatorship of Christ opened in one and twenty Particulars 87 88 89 The Necessity of a Mediator between God and Man shewed 1. In respect of God in six Partic. 2. In respect of Man in two things 88 Christ a Mediator fitly qualified shewed in three things 89 But one Mediator 91 Men. Christ is the Light of Men par 25. 218 Member Christ judgeth between Member and Member one Saint and another par 12. 163 Ministers Christ's Spokes-men sue hard to gain Sinners unto Christ shewed in seven Partic. par 15. 101 Christ all in the Ministry of the Word 288 Mouth The Nature of a Mouth 46 47 Myrrh The Properties thereof shewed in seven Particulars Why called a Bundle of Myrrh 269 N. NAme of God what meant shewed in four things 29 In what respect the Name of the Lord is called a Strong-Tower shewed in ten Partic. 32 â—â—3 The Name of Christ like to precious Ointment opened in ten Partic. 190 191 Christ's Name excelleth other Names shewed by ten Dispar 191 192 With Application 192 193 Necessity The Lord Jesus is of universal Necessity and Benefit par 10. 112 O. Oil. OIl anointing therewith on the Head in Consecration Met. Par. 9. 178 The Oil of Gladness and the excellent Nature thereof 302 to 304 Oil the Nature of it opened in seventeen Partic. ibid. Ordinance Christ All in All in every Ordinance 288 Order The Order of God in building the first and second Creation par 5. 18 Ointment Christâ—â—s Name like precious Ointment opened in ten Partic. 190 191 P. CHrist All in Pardon of Sin 288 Pearl Christ a Pearl of great Price opened in thirteen Partic. 187 to 189 Christ the Pearl exceeds all other Pearls shewed by a five-fold Disparity 189 People God's People are a separate People par 4. 15 Perfection All the Perfections of the Father shine forth in Christ 110 Physician In what respect Christ is a Physician opened in 23 Partic. 112 to 115 The Excellency of Christ a Physician above all other Physicians 116 117 Portion God a Portion 6 What a Portion God is shewed in 12 Partic. 8 Considered in a fourfold respect 1. It s Nature 2. It s Extent 3. It s Signification 4. It s Vsefulness p. 6 Nine practical Corollaries upon God a Portion 9 Precious To whom Christ is precious opened 248 Marks of Trial in ten Partic. 249 250 The Way to find Christ precious in four things 250 Priest Christ a Priest 149 Christ exceeds the Jewish High-Priests in 8 Partic. 153 Christ's Priesthood and Gospel-Government exceeds that of the Law Inf. 2. 154 The Notions of the Church of Rome about Priesthood discovered Infer 6. 154 to 156 Priviledg The great Privilege that Souls are let into by Christ as a Door par 13. 130 Prophet Christ a Prophet opened in seventeen Particulars 157 to 160 Christ in pursuit of his Prophetical Office layeth a Foundation for the Church to build upon par 13. 159 Prophets foretell things to come so doth Christ par 17. 160 Christ exceeds all other Prophets in five things 160 161 R. Rest GOD is the Souls Rest par 5. 10 Refuge The Import of the Word in six Particulars 50 No Refuge like God 53 All other Refuges besides God vain Met. 4. 53 Cities of Refuge under the Law what they typified 55 The Way made plain to the City of Refuge Met. 7. 168 Refiner Refiner opened in 15 Partic. 262 to 264 Register God keeps a Register for the Great Day 83 Righteousness Christ the Sun of Righteousness 214 to 220 River The Holy-Spirit a River shewed in 20 Partic. 313 The Excellency of the River of God opened in nine Partic. 316 317 The Spirit like an overflowing River 314 Rock Christ a Rock opened in twelve Partic. 170 to 172 Root Christ the Root of David opened in nine Partic. 221 222 How Jesus Christ is the Root of David and Stem of Jesse answ 222 Rose Christ the Rose of Sharon opened in 11 Partic. 119 to 201 S. Saints SAints cannot encounter with their Enemies without their Shield 75 Christ judgeth between one Saint and another par 12. 163 Salvation Common why so called Infer 2. 170 Christ the Captain of our Salvation shewed in 23 Partic. 258 to 256 Sanctuary God the only Sanctuary par 2. 10 Servant Christ the Servant of God opened in 11 Partic. 131 to 133 Christ excells all other Servants 133 Sharon Christ the Rose of Sharon 202 Shepherd Christ a Shepherd in 19 Partic. 162 to 164 Why Christ is called the great Shepherd Dispar 4. in five respects 164 Christ exceeds other Shepherds in a six-fold Disparity 164 165 Serpent The Type explained in thirteen Particulars 285 286 Sin Sin a Cause of our own Misery 49 Sin a Sickness 118 God punisheth Sin in his People gradually ibid. Spirit The Holy-Spirit a Comforter opened in fifteen Partic. 291 to 295 The Holy-Spirit a Divine Person par 3. 292 How the Spirit comforteth Believers shewed in 10 Partic. par 7. 29â—â— The Spirit compared to the Wind in 20 Partic. 297 to 301 The Holy-Spirit the Earnest of the Saints Inheritance opened in 10 Partic. 305 306 The Holy-Spirit compared to a Seal in ten Partic. 309 310 How may a Man know he hath received the Seal of the Spirit shewed in six Partic. 312 Holy-Spirit a River opened in twenty Partic. 313 to 318 The Holy-Spirit compared to Water opened in 10 Partic. 319 320 Spirit of God a Teacher opened 324 325 Spirit of God a Saints Guide 327 How the Spirit guides 327 328 Star Christ the Morning Star opened in eighteen Particulars 274 to 277 Sun Christ the Sun of Righteousness opened in 34 Partic. 214 to 220 Surety Suretyship of
in that they suit all Conditions of the Soul and tend to answer all Objections a poor Sinner or weak Believer can make opened in many Particulars 26 27 28 Power A twofold Power in Christ 20 Christ hath a glorious Power shewed in 14 Particulars 20 21 Q. Quench HOw the Spirit may be quenched 55 What the Cause is that Men quench the Spirit 56 What a wicked thing it is to quench the Spirit 57 R. Reveal GOspel reveals 1. Christ's glorious Person 2. His glorious Office 3. His glorious Love 4. His glorious Riches 5. His glorious Power largely opened 13 14 15 Rich. Christ very rich 18 The Nature of Christ's Riches 18 19 S. Salvation GOspel Salvation glorious Salvation in 16 Particulars 38 39 Salvation only by Christ and how by Christ opened 12 Sins Christ bore our Sins what meant thereby 12 T. Treasure THe Gospel compared to Treasure in eight Partic. 74 75 W. Will. Concerning the Will of Man and how it acts and how acted in Conversion largely opened 26 27 28 Word Word of God compared to a Net in nine Particulars 45 46 Word compared to Gold in twelve Particulars 47 48 Word compared to Milk in five Particulars 50 Word compared to strong Meat in three Particulars 51 Word compared to Honey in five Particulars 51 Word compared to Fire in 11 Partic. 53 54 Word compared to a Hammer in four Partic. 58 Word of God the Sword of the Spirit opened in nine Particulars 59 60 Word compared to Leaven in six Particulars 61 62 Word compared to a Glass in eight Particulars 62 63 64 Word compared to a Plough in ten Particulars 65 66 Word compared to Seed in fourteen Particulars 67 68 Word compared to Rain in thirteen Particulars 70 71 72 ERRATA PAge 6. l. 16. for quantity r. quality P. 9. f. 3. r. 14. P. 14. l. 8. add his P. 14 l. 7. blot out in these respects because P. 15. l. 4. blot out as P. 15. l. 12 r. therefore P. 15. l 61. f. had r. were P. 16. l. 29. f. you r. him P. 16. blot out so P. 26. l. 31. f. heod r. head P. 41. l. 10. f. out r. at P. 42. l. 17. f. he r. it P. 47. l. 43. f. then r. when P. 51. parall 6. l. 8. add a before glorious P. 52. in the Margin f. Goodwin r. Godwyn P. 60. par 30. l. 5. leave out when P. 62. l. 6 add he after t is P. 65. par 1. l. 10. f. it r. he P. 108. l. 28. f. them r. him P. 109. dispar 1. l. ult f. Son r. Image P. 164. par 17. leave out one he P. 190. par 3. l. 8. f. I r. we P. 194. par 2. l. 2. f. Peoples r. People P. 197. dispar 3. l. ult add of P 209. dispar 2. l. 2. f. dwelt r. dwelling p. 218. par 25. l. 9. leave out it p. 221. par 6. l. 3. f. thee r. him p. 223. par 2. l. 4 f. spendor r. splendor p. 225. dispar 1. l. 1. put and after heavenly p. 27. metaph 3. l. 4. f. Bubbs r. Buds p. 237. Infer 4. partic 4. f. the r. to p. 237. infer 6. l. 2. add is after it p. 248. dispar 6. l. 6. f. ot r. not p. 249 for Paralâ—â—el r. Disparity p. 252. par 6. l. 2. for hight r. high p. 274. par 2. Marg. r. Psal. 49.14 p. 284 par 11. l. 7. for rew r. crew par 9. l. 2. blot out to p. 290. metaph 14. l. 6. for rejected r received Motive 3. l. ult add at all after nothing p. 302. met 1. blot out a. p. 303. met 9. l. 1. put a before fat p. 304. par 14. l. 15. for to be r. are they p. 309. l. 10 for include r. conclude In the Epistle to the Reader for near twenty Years Study read near two Years Study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis velux mobilis fuit subsilii saltavit Judg. 9.4 Leigh in voc Franz hist. Animal cap. 26. p. 554 * Lib. 3. Confess cap. 5. * Budaeus lib. 5. de asse et partibus ejus p. 754. Pat. 2. Clav. Script Col. 15. Alsted * Non movent non persuadent sacrae literae sed cogunt agitant vim inferunt legis rudia verba c In Annot. Act. 10. p. 317. Lib de vero Cultu c. 21. 1 Cor. 2.4 5. †Genus estquod de pluribus differentibus essentialiter praedicatur in quid non conversim ut animal genus est hominis * Species est pars generi subjecta ut homo est species animalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Species est quae collocatur sub genere ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transnominatio a chanâ—â—e of Names or transmutatio sive nominis pro nomine posito ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen c. Joh. 6.63 Part. 1. Col. 1162. * Primo loco vox Spiritus denotat ipsum spiritum sanctum gratiose per verbum et baptismum operantem posteriori loco spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutare intelligitur * In te in sâ—â—mine tuo Copulativa et idem est ac id est c. Mouth Tongue * Percutiamus eum propter isâ—â—am Linguam hâ—â—c est sermonem illum importunum nobis odiosum Non decorum est stulto labium dignitatis quanto minus liberali labium salsitatis * Lib. 35. cap. 14. Graeci Anqui doron palmum vocabant Dona Munera quia Manu darentur * So it is in the Hebrew Love Mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emosyna eâ—â—t genus omne beneâ—â—icii quod in miseros confertur Beza The word signifyeth Mercy and Pity therefore all our Alms must proceed from a Merciful and Pitiful heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prosopolepsia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblivisci Jebovae cordis contumaciam Infidelitatem impietatem importat * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is he that loveth his soul c. and hateth his soul c. * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is he that loveth his soul c. and hateth his soul c. * Quando faciam ego pro domo mea * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—â—aes meâ—â—m fecit aggravari Ubicunque Auro Argento quae nomina ut reliquorum metallorum apud Hebraeos plurali carent numeralia nomina juncta leguntur pro siclis ejusdem Metalli usurpantur Junius in Gen. 24.22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh * So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Video Meliora proboque Deteriora sequor Ovid. * So the Hebrew Actâ—â— 20. â—â— Phil. â—â— 12 Ps. 16.6 〈◊〉 5.30 32. Brent 〈◊〉 in loc Gerrhard Toâ—â— 3. loâ—â—or de