138 Belly 100.148 To behead 147 To beget 173 To bind up 58 To bite 146 Biting 165 Bitterness 169 Body 42.160 Bowels 47.90 Bosom 48.164 Bow 71.179 Book 72 Bones 90.148 A bone 148 Boar 152 Bonds 183 Buying 56 To build 58 Builder 67 Butter 149 Bull 154 Blood 19.149.196.92.165 To blot out 59 Blast or blowings 86 Blindness 167 Blackness 168 Brass 12 Breathing 53 To break 58.59 Bridegroom 68 Bread 73.96.145 Branch 79.136 Brutes 91 Brook 121 To break out 125 Brimstone 134 Bridle 154 To bubble 126 C. CArmel 16.128 Calling 56 Camphire 81 Candle 113 Canaan 185 Carkass 196 City 17.97.177 Circumcision 188 Cloathing 74 Clouds 117 Commanding 56 Counsellor 67 Coals 114 Corn 143 Corner 177 Cover 182 Christ 18.19 Chair 27 Crying 54 Chariots 72.179 Creation 100 Cherub 101 Chaff 144 Chattering of Birds 158 Childhood 170 Chamber 178 Crown 180 Cup 17.72.180 To cut off 61 D. DAvid 184 Days day 23.108.195 Desart 16.130 Devil 25 Deserve 26 Deriding 53 To devour 59.147 Dew 119 Den 129 Death and to dye 166 Debt 181 Diamond 134 Divination 8 To direct 59 Dimension 81 To distill 126 Dirt 130 To do 11 Dog 155.199 Dove 158 Door 177 Dregs 141 To drink 173 To drop 126 Dust 130 Dung 130 E EArs 44.90.162 Earnest 71 Earth 87.127.130 To Eat 147.173 East 194 Elohim 99 Elias 185 Empire 128 To enjoy 173 End 24 Eunuch 197 Evening 110 Exalted 199 Eyes 43.90.161.199 F. FAce 43.161 To Fan 61 Father 67.171 Feet 48.164 Feast 24 Fear 27 To feed 156 Feast of Tabernacles 189 Flight 15 To fly 79.148 Flame 113 To flow 125 Flower 125.136 Flesh 194 Firre-tree 12 Finger 47 Finding 65 First-born 68 To fight 174 Firre 86.111.162 Fishers 159 First-fruits 188 Forgetfulness 53 Footstool 68 Forehead 161 Foreknowledge 70 Fountain 87.123 Fortress 88 Fox 153 Foundation 176 Fruit 136 Furnace 72 G. GArden 138 Gate 177 Garment 182 To Gird 58.174 Glory 13.19 Gleaning 141 God 19 Gold 132 Goats 156 Grave 17.178 Grinding 144 Grashoppers 149 H. HAnd 6.46.9.163 Hast 15 Harvest 24.143 Hatred 51 Hail 118 Halting 164 Hardness 169 Hand writing 180 Hammer 181 Heart 15.18.47.148 Head 42.160.194 To hew 59 Hedge 60 Heaven 103.139 Hearing 63.168 Heifer 154 To heal 165 Hissing 53 To hide 58 Hind 77.154 Hiding place 88 Hill 129 House 16.177 To hold 58 Hour 24.195 Hope 26 Hook 60 Horn 77.145 Horse Horsemen 154.179 Hornets 158 Strong holds 177 To hunt 150 Husband 171 To hunger 173 I. IDols 100 Jerusalem 185 Ignorance 52 To Joy 14.50 Inheritance 72.181 Infants 170 Islands 16 To Judge 11 Judgment 7 K. KEy 177 Kissing and to kiss 28.54 Kingdom 128 To know 8 Knowledge 51 Knee Knees 29.164 L. TO Laugh 28 Laughing 53 Labour 57 Lamb 77 Lamps 86.113 Lanthorn 113 Lameness 164 Latitude ibid. Leviathan 91.159 Lebanon 128 Leaf 136 Leaven 145 Leopard 153 Levites 187 Lip 5.45.91.147 Line 6 Light 11 Lightning 118 Life 13.165 To love 11 Love 26 Lord 172 Looking-glass 182 Lyon 77.151.152 M. MAgistrates 99 Marrow 149 Man 170 Mercies 7 Metaphor 38. c. To meet 64 Meteors 116 Measure 181 Ministers 164 Milk 149 Mouth 5.45.146.162 Morning 109.195 Mountain 127 Mother 171 Munition 88 Mud 130 Myrrhe 80 N. NAmes of Countries 17 Name of God 18.30.31 Navel 163 Nail 177 New man 15 Nest 17.158 Net 151 Night 111 Nose 44 Noon 110 Numbring 56 O. OLives 139 Old age 202.170 Ophir 17 To Open 58 Orphan 171 To Overflow 125 Oyl 21.73.198 P. PAlate 6 Passeover 24.189 Passing through 65 Part 193 Peace 68 Poyson 166 Power 13 To pour out 59 To please 14 To plant 137 To pluck up ibid. Plowing 142 Plague 166 Place 194.68 Promise 19 Prison 178 Prize 180 Propitiation 186 Priest 187 Prince 18 Q. QUarries 133 Quiver 179 R. RAin 119 Razor 182 To remember 10 Remembrance 52 Repentance 50 Revenge 51 Rebuking 56 Rest 57 Returning 65 Reed 138 Reapers 144 Reins 148 Riding 64.154 Rising up 65 Riches 72.181 River 122 Rod 75.181 To roar 78 Root 80.135 Rose 81 Rock 87.129 To rob 198 S. SAbbath 195.189 Sadness 50 Solomon 184 Satan 102 Salt 134 Schoolmaster 172 Sea 16.121 Scorpions 157 Seal 61.73 Seeing 61.167 Seeking 65 Seraphim 111 Seed 135.201 Serpent 156 Selling 56 Sense 26 To search 60.65 Servant 172 Sin 8.19.21.98 Silence 56 To sift sifting 59.144 Silver 132 To sit 174 Sion 185 Soul 4.32.193.194 Softness 169 Son 171 Ships 17.178 To shame 60 Shepherd 67 Shield 71.179 Sharon 81 Sheath 182 Shadow 89.107 Sheep 150 Shoulder 162 To be shod 165 To sleep 28.64.169 Smelling 63.168 Smoke 114 Snare 151 Snow 119 Spirit 2 Sprinkling 189 Speaking 54 Spouse 171 Spoils 182 Steps 49 Star 85.86.104.105 Stone 87.180 Stream 121 Step or stayr 176 Staff 179 Stipend 182 Summer 24 Sun 83 Sulphur 134 Supper 190 Sword 6.27.71.179 To sweep 61 To swallow 147 Swine 155 Sweetness 168 T. TAbernacle 178 Table 16.182 To take 174 Tail 148 Tasting 64 Tears 60.162 Temple 88.185 Tempest 117 Throat 6 Thoughtfulness 53 Throne 68 Thunder 118.198 Thorns 138 Threshing 144 To thirst 173 Time 22.70.194 Tongue 5.90 Touching 64 Tower 88.177.198 Tooth 147 To try 58 Treasure 74 A Tree 137 V. VAlley 129 Vessel 182 Victory 13 Visitation 65 Vine 80.140 Virgin 97 Vine-yard 140 Vintage 141 To make void 59 Voice of Blood Page 92 Vomit 197 To ungird 59 Unicorn 152 W. TO Wash 58.126 Way 59.88 Walking 64 Man of War 67 War 197.174 Water 87.120 Wall 175 A Well 124 Weight 182 Wine 22.96.141 Winter 30 Witnessing 56.68 To wipe 58 Windows 72 Wings 79.147 Whiteness 168 Whip 181 Widdow 171 VVinnowing 144 VVheat 143 VVork 8 VVorld 16 VVorkman 67 VVorm 78.157 VVormwood 138 Wood ibid. Wolf 152 Woman 170 To write 60 Y. YEars 23 Yoke 155 Youth 170 Z. ZEal 51 Zerubbabel 184 A Synopsis of the CONTENTS of the First BOOK Chapter I. Of a Metonymiâ—â— OF the Cause page 2 Chap. II. Of a Metonymiâ—â— Of the Effect 12 Chap. III. Of a Metonymiâ—â— Of the Subject 15 Chap. IV. Of a Metonymiâ—â— Of the Adjunct 20 Chap. V. Of an Irony and Antiphrasis 31 Chap. VI. Of a Metaphor in General 38 Chap. VII Of an Anthropopathy 41 The Parts and Members of a Man attributed to God 42 Humane Affections ascribed to God 49 Humane Actions ascribed to God 51 Humane Adjuncts ascribed to God 66 Chap. VIII Metaphors Translated from other Creatures to God 77 Actions of Living Creatures ascribed to God 78 Parts and Members of a Living Creature ascribed to God 79 Chap. IX Of a Prosopopaeia 92 Chap. X. Metaphors taken from God c. 99 Angels 101 Heaven 102 Light 106 Time 108 Fire 111 Air 116 Water 120 Earth 127 Chap. XI Metaphors taken from Minerals Plants and Living Creature 131 Inanimate Bodies 132 Things growing out of the Earth 135 The Olive Tree and its fruit 139 The Vine 140 Corn c. 142 The Parts and Members of Living Creatures 145 The Kinds of Living Creatures 151 Chap. XII Metaphors taken from From Man and what belongs to him 159
preservation of Health the neglect of putting them on many times brings Sickness sometimes death VIII Garments are used for Distinction as 1. They distinguish one Sex from another the Man shall not put on the Apparel which appertaineth to the Woman 2. Garments also distinguish the several Ranks and Qualities of of Men those that are cloathed in soft Raiment are in Kings Houses 3. By the Habit or Garment we do distinguish the People of one Nation from another IX Garments are of a comfortable and refreshing Nature and of excellent use to them who put them on X. Garments answer not their End in making neither are they of use till put on XI Some sorts of Garments were Significations of Grief and Sorrow Mordecai put on Sackcloath so in Joel 1.13 XII Garments were also used to testify Joy as appears in the Case of the Prodigal Bring forth the best Robes and put on and put a Ring on his Finger Parallel I. THe Lord Jesus Christ is a Cover for the Soul every Mans Nakedness and Deformity appears that hath not on this Spiritual Garment II. Naturally we have no Righteousness that is either accepted of God or a suitable Cover for the Soul this Spiritual Garment is wrought by the Spirit and made fit for us III. The Lord Christ is put on for a Garment or spiritual Cloathing by those Nations and People only where Christianity is received and not by many there neither some are like Brutes and Hethenish People naked without Christ and true Holiness IV. Before a Man can put on the Lord Jesus Christ and be cloathed with the Garment of Holiness he must put off the abominable filthy Cloaks and Covers of Wickedness he must be stript of his filthy Rags that he may be cloathed with the Spirit and Graces of Christ Put off the former Conversation the Old Man and put on the New Man which after God is created in Righteousness and true Holiness V. By putting on of Christ in a way of Faith and Holiness the Soul is defended from the cheeks and smarting pricks of Conscience from the fiery Darts of Satan and from the killing Power of the Law and the Wrath of God VI. This blessed Garment keeps the Soul warm hereby Saints become fervent in Spirit and zealously affected If we have any spiritual Heat in us we must attribute it to Christ naturally we are as cold as that Child was when his Spirit was departed 2 Kings 4.24 VII The Graces of Christ and true Holiness are the only Preservative of the inward Man from spiritual Sickness by putting him on and leading of a holy Life we abide in Health and those who neglect to put on these Garmens are exposed to all manner of Scuâ—â—-Diseases which end in eternal Death VIII This spiritual Garment makes a Distinction 1. Holiness distinguisheth Believers from Unbelievers the Godly from the Wicked Who hath made thee to differ from another If a Man be in Christ he is a new Creature 2. This Glorious Garment shows that the Righteous are more excellent than their Neighbour as it was said of Jabush he was more Honorable than his Brethren it makes appear the Godly are Kings Children having Princely Robes upon them 3. By a holy Christ-like Conversation the People and Saints of God are known to be People of another Country Citizens of another City Ye are not of this World IX This spiritual Garment is of a most excellent sweet comforting and refreshing Quality the Vertue whereof is not cannot be felt nor apprehended by Unbelievers X. Men put not Christ to that use for which he came into the World till they put him on for Sanctification and Holiness neither will he be otherwise of saving Benefit unto them He that believeth not shall not see Life Without Holiness no Man shall see God XI Such as have put on this Garment do abundantly demonstrate their great Sorrow and Grief for Sin Godly Sorrow worketh Repentance yea shall be sorrowful All such as put on Christ for Sanctification are cloathed with Humility XII Such who are cloathed with the Robes of Righteousness have on them the beautiful Garments of Salvation which signifies that they above all have cause to rejoyce hence saith the Apostle As sorrowful yet always rejoycing Rejoyce in the Lord always and again I say rejoyce Metaphor I. MAterial Garments are made by Man II. Other Garments consist of Matter and are of such or such external Shape according to the Party for whom they are made III. Other Garments may be bought with Mony and those likely who have most of it have the best Robes IV. Material Garments render a Man or Woman amiable only in the sight of Man c. V. Other Garments are the worse for wearing by long and often using they will decay VI. Other Garments at certain Times are to be put off or may be changed As light or thin Garments for Summer and more substantial for Winter c. VII A Man may part with or dispose of other Garments at his Pleasure as he thinks fit to his Friends or to such as want Cloaths Disparity I. THis Garment of Holiness is wrought by the Spirit of God II. This Garment consists of Grace Divine Vertues and Spiritual Qualifications III. This Garment may be had without Mony or Price 't is true Christ speaks of buying c. white Raiment That buying is free receiving The Porphet explains this Phrase Isa. 55.1 No Man hath any thing of worth or value to give for it the Gift of God cannot be purchased with Mony the poor in Spirit are better cloathed than the rich IV. This Garment renders a Man or Woman lovely in the sight of God The Ornament of a meek and quiet Spirit is in the sight of God of great Price V. This Garment the more and longer it is used the better and more excellent it is Use makes perfect in Godliness as well as in other Cases VI. This Garment viz. the Robe of Righteousness is never to be changed nor put off Day nor Night Winter nor Summer we ought to be good and vertuous in Sickness and Health at all times in Prosperity and Adversity 't is good always to be zealously affected in a good thing VII This Garment Christ and Holiness as a Man cannot dispose of it unto others so he ought not No Man hath so much Grace as to furnish his Friend with it the Wise Virgins had no Oyl to give to the Foolish What thou hast already hold fast till I come Inferences I. WE may from hence admire the Excellencies of the Lord Jesus Christ he is Life he is Meat hidden Manna he is Drink yea he is all in all and provides all for Believers II. It shews the miserable State of those that are without true Holiness such are naked Now a naked Man is exposed to the Reproach of every Eye his Shame appears
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
Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings he is ordained to convey all spiritual Riches to his Church and to every Member thereof 3. To allure and engage souls to love him and close in with him how can any refuse such a friend reject such a Saviour that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day what will they have to say that reject such a Saviour that turn their backs upon such a Christ when they are called to answer in the Day of Judgment 5. To relieve the tempted Soul 6. To strengthen the Faith and chear the hearts of all that do believe in him Fourthly The gospel is glorious in respect of Christ the glorious Object of it as it reveals his glorious Power Power in Scripture is taken two manner of ways or it shews a twofold power in Christ. 1. A Commanding Power his power of Soveraignty or Regal power that which we call Authority 2. The power of working or effecting that which he would have done Some have power to command but want a power to Effect that which they command cannot accomplish what they would have done but what Christ commands he can do or cause to be done at his Pleasure 1. I shall shew that the power of Christ is a glorious power 2. Shew why Christ hath such power 1. Christ hath a commanding Power he hath great Authority he hath a Regal Power or Superiority over all 1. Over Angels 2. Over the Church 3. Over the Devils I will lay upon the shoulders of Eliakim the Keys of the house of David Isa. 22.22 Keys is a borrowed speech signifying Government and Legal Power Christ hath the Keys of David Rev. 3.7 All Power in Rule and Government in Commanding Forbidding Punishing Binding Loosing Damning Saving is in Christs hand See Christ the Head and Heir of all things Keys of Hell and Death signifieth Christs Regal power over the Devils and delivering up unto Death and Hell or keeping out of it Over men mighty men Kings of the Earth He is the only Potentate King of Kings and Lord of Lords They are all his Subjects shall and must Submit to him 4. He hath an universal Power therefore glorious Power the Sun the Moon the Stars the Winds the Seas obey him 5. Christs Power is absolute he bears the Image of God he is God as you heard before None hath absolute power but God he doth what he pleaseth 6. Christs Power is Just therefore glorious in Power it is not a Might without Right 't is in him Essentially as God and is given to him as Mediator in the one Respect he derived it from none in the other sence he received it from the Father 7. Christs Power is Infinite he made the World he upholds the World therefore glorious in Power He could have made a Thousand Worlds can do beyond all that we can conceive or speak 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils 9. Christs Power is glorious Power in that it is everlasting Power Men may be powerful for a time but they may soon lose it must die and so cannot hold it long but Christ sits King for ever his power is from everlasting to everlasting of his Kingdom there shall be no end 10. Christs power is Dreadful he looketh upon the earth and it Trembles he can make all tremble before him who can Thunder like God 1. He has a glorious commanding Voice 2. A glorious restraining voice what is swifter than the Sun which he can stop in a moment 3. Glorious in his reproving voice Psal. 50.21 4. In his threatning voice Rev. 2.16 and Chap. 2.23 11. He hath a Glorious Victorious Conquering and Subduing Power he hath overcome Sin Devil Death Hell c. 12. Christs Power is Glorious because nothing is too hard for him to do nay nothing is hard for him to do he can do what he will with a word of his mouth 13. Christs Power extends not only over the Body but over the Soul also works mightily in us as well as for us and can do wonderful things by weak Instruments by foolish and contemptible ones in the eye of the VVorld VVhat mighty things did he do by a few poor Fishermen and others not accounted off 14. Lastly Nothing is hard for Christ to do tho' all the Devils of Hell and Men on Earth oppose and resist him I will work and who shall let it VVhy hath Christ as Mediator such great and glorious Power given to him 1. From the greatness of his work he is to accomplish 2. Because no Souls whatsoever Discouragements they meet with should despair in coming to him or in relying upon him 3. That he might be feared and dreaded by all yea that his very enemies might tremble before him 4. That he might be honoured and adored Honour belongs to Sovereignty Thirdly As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person Not only a distinct self subsisting Person but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated truly and ready God coeternal with the Father and the Son This we shall speak a little unto together with his glorious work Office and Operations First The VVord of God holds forth and positively declares that the holy Spirit is in himself a distinct intelligent Divine Person and which ought to be believed concerning this great truth viz. the Diety and Personality of the holy Ghost may be seen in the ensuing Testimonies according as they are Collected to our hands by a Reverend Divine Psal. 33.6 By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth Job 26.13 By his spirit he hath garnished the Heavens Psal. 104.30 Thou sendest forth thy Spirit they are created Mat. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Act. 1.16 That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake Act. 5.3 Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost Ver. 4. Thou hast not lyed to man but to God 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you 1 Cor. 12.11 All these worketh that one and the self same Spirit dividing to every severally man as he will And there are
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
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That we say is this viz. that meer Moral swasion without powerful Influences and Divine Operations of the holy Ghost will not bring a Person effectually to Believe and Close in with Jesus Christ or work true Conversion in the Soul tho' we always say the power which the holy Ghost puts forth in Regeneration is such in its acting or exercise as our Minds Wills and Affections are suited to be wrought upon and to be effected by it according to their nature and natural Operations Turn thou me and I shall be turned Draw me we will Run after thee He doth not act in them otherwise than they themselves are meet to be moved and move to be acted and act according to their own natural Power and Ability He doth not in our Conversion possess the Mind with any Enthusiastical Impression nor acteth absolutely upon us as he did in extraordinary prophetical Inspirations of old when the Mind and Organs of the Bodies of Men were meerly passive Instruments moved by the spirit above their own natural Capacity and Activity not only as to the Principle of Working but as to the manner of Operation But he works on the Minds of Men in and by their own natural actings through an Immediate Influence and Impression of his power Create in me a clean heart O God He worketh to will and to do He therefore offers no Violence or compulsion unto the Will This that faculty is not naturally capable to give admission unto If it be compelled it is destroyed And the mention that is made in Scripture of compelling compel them to come in respects the certainty of the event not the manner of the operation on them But whereas the will in the depraved condition of fallen nature is not only habitually filled and possessed with an aversation from that which is good spiritually Alienated from the life of God but also continually acts an opposition unto it as being under the power of the carnal Mind which is Enmity against God and whereas this grace of the Spirit in Conversion doth prevail against all this opposition and is effectual and victorious over it it will be inquired how this can any otherwise be done but by a kind of violence and compulsion seeing that we have evinced already that Moral perswasion and objective allurement is not sufficient thereunto Answ. It is acknowledged that in the work of Conversion unto God though not in the very act of it there is a Reaction between Grace and the Will their acts being contrary and that Grace is therein Victorious and yet no violence or compulsion is offered unto the Will 1. The opposition is not ad idem The Enmity and Opposition that is acted by the Will against Grace is against it as objectively proposed unto it So do men resist the holy Ghost that is in the External Dispensation of Grace by the Word And if that be alone they may always resist it the Enmity that is in them will prevail against it ye always resist the holy Ghost The VVill therefore is not forced by any Power put forth in Grace in that way wherein it is capable of making opposition unto it but the prevalency of Grace is of it as it is internal working really and physically which is not the VVills Opposition for it is not proposed unto it as that which it may accept or refuse but worketh effectually in it 2. The will in the first act of Conversion as even sundry of the Schoolmen acknowledge acts not but as it is acted moves not but as it is moved and therefore is passive therein in the sence immediately to be explained And if this be not so it cannot be avoided but that the act of our turning unto God is a meer natural act and not spiritual or gracious For it is an act of the VVill not enabled thereunto antecedently by Grace VVherefore it must be granted and it shall be proved that in order of Nature the acting of Grace in the will in our Conversion is Antecedent unto its own acting though in the same Instant of time wherein the will is moved it moves and when it is acted it acts it self and preserves its own Liberty in its exercise There is therefore herein an inward Almighty secret act of the power of the holy Ghost producing or effecting in us the Will of Conversion unto God so acting our wills as that they also act themselves and that freely so Austin cont duas epistol Pelag lib. 1. Cap. 19. Trahitur homo miris modis ut velit ab illo qui novit intus in ipsis cordibus hominum operari non ut homines quod fieri non posset nolentes credant sed ut volentes ex nolentibus fiant The holy Spirit who in his power and operation is more intimate as it were to the Principles of our Souls than they are to themselves doth with the preservation and in the exercise of the liberty of our Wills effectually work our Regeneration and Conversion unto God This is the substance of what we plead for in this Cause and which declares the Nature of this work of Regeneration as it is an Inward spiritual work I shall therefore confirm the Truth proposed with Evident testimonies of Scripture and Reasons contained in them or deduced from them 1. Because the work of Grace in Conversion is expressed by words denoting a real internal efficiency such as creating quickening forming giving a new heart c. 2. It is attributed to be wholly of Grace to the end God might have all the glory and all boasting might be excluded But 1. The Doctrine of these men as the Doctor observes ascribe the whole glory of our Regeneration and Conversion unto our Selves and not to the grace of God for that act of our wills on this supposition whereby we Convert unto God is meerly an act of our own and not of the Grace of God this is evident for if the Act it self were of Grace then would it not be in the power of the will to hinder it 2. This would leave it absolutely uncertain notwithstanding the Purpose of God and the Purchase of Christ whether ever any one in the world should be converted unto God or no. For when the whole work of Grace is over it is absolutely in the power of the will of Man whether it shall be effectual or no. And so absolutely uncertain which is contrary to the Covenant Promise and Oath of God unto and with Jesus Christ. 3. It is contrary to express Testimonies of Scripture innumerable Wherein Actual Conversion unto God is ascribed unto Grace as the immediate effect thereof This will further appear afterwards God worketh in us to will and to do the Act therefore it self of willing in our Conversion is of Gods operation and although we will our selves yet it is he who causeth us to will by working in us to will and to do And if the Act of our will in Believing and
unto Christ and spiritual Intimacy and Communion with him O when wilt thou come unto me 'T is the Voice of my Beloved that knocketh With my Soul have I desired thee in the Night IV. The Spouse desires such Favour and Manifestations of Christ's Love and Grace that she may never forget his Love We will remember his Love more than Wine V. The Spouse desires as doth every gracious Soul that Christ would lay himself under such Obligations of Love and Friendship to her that he may never forget her The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth viz. by his gracious Promises and we are sure enough VI. The Spouse desires the greatest Confirmation of Christ's Love and gratious Affection to her to have clear Evidence of her Union with him and eternal Life VII Manifestations of Christ's Love do belong properly to the Church and covenanted People of God Hence the Spouse presumes to speak thus unto her Beloved Let him kiss me with the Kisses of his Mouth I have the Liberty and Privilege to request it of him VIII Manifestations of Christ's Love are greatly prized by gracious Persons after there hath been a seeming Strangeness or Breach in their Apprehension between them knowing they were wholly in the fault and the only Cause of the Breach IX The Love-Tokens or Expressions of Christ's blessed Favour to the Spouse make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she Whither is thy Beloved gone O thou fairest among Women that we may seek him with thee This was after she had declared His Mouth is most sweet he is altogether lovely X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth or Evidences of his Love after a long time of spiritual Desertion XI Manifestations of Christ's and the Father's Love are glorious Tokens or Acts of Acceptance of poor Sinners who having been very vile and rebellious return home at last to their Father's House and embrace a precious Saviour XII The Kisses of Christ's Mouth who is the only King and blessed Potentate of Heaven and Earth are an infinite Honour can a poor Creature be more eminently dignified Let him kiss me with the Kisses of his Mouth BY Mouth Annotators generally understand is meant his holy Word or his own lovely and gracious Doctrine that is Let me have expressions or give evidence of thy Love to me from thy Word Kiss me with the Kisses of thy Mouth by a Metonymy of the Cause viz. Cum causa organica sive sermonis formandi instrumentum pro ipso sermone sive loquelâ ponitur That is when the Organical Cause or the Instrument that forms Speech is put for the Speech it self as the Mouth is put for Testimony Deut. 17.6 15.19 Mat. 18.16 which is expounded John 8.17 It is also written in your Law that the Testimony of two Men is true The Mouth is also put for a Command or Appointment as Gen. 45.21 where the Mouth of Pharaoh so 't is in the Hebrew signifies the Command of Pharaoh So the Mouth of the Lord is put for his Command Word and Appointment Exod. 17.1 Numb 3.16 39. 20.24 27.14 Deut. 1.26 43. 34.5 Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini at the Mouth of the Lord with us translated Word is by the Targum attributed to Jonath Vziel rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini To the Kiss of the Word of the Lord. Lying Lips do not become a Prince that is lying Words Now the Reason why the Church desires Kisses of Christ's Mouth may be as followeth METAPHOR KIsses of the Mouth are Expressions of high Favour much more than to kiss the Hand II. Kisses of the Mouth have Virtue in them they tend to encrease Love in the Object or beget more ardent Affection III. Kisses of the Mouth are plain and visible Evidences of cordial Affections and many times put a Person out of doubt about the Reality of the Giver's Love IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind whether it respects Thoughts or Actions to the Knowledg and Understanding of others Parallel CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word I lay down my Life for my Sheep Greater Love than this hath no Man II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word or Kiss of Christ to Mary endear her to the Lord Jesus Woman thy Sins are forgiven thee III. Evidences or Manifestations of Christ's Love to a believing Soul are clear Demonstrations of Christ's real Affection When a Promise is set home and imprinted upon the Soul or Spirit of a doubting Christian it causes all his Fears to flie away Remember thy Word unto thy Servant upon which thou hast caused me to hope IV. The Word of Christ is the Way or glorious Medium he makes use of to convey or make known those gracious high and eternal Conceptions of his Heart and Mind to his Elect also hereby he opens and explains to us the End of his Coming into the World and his Design in dying and in all things he did which otherwise would have been hard to us to have found out METAPHOR OThers many times kiss them they do not love out of Complement II. Others give sometimes a flattering and dissembling Kiss like that of Absalom's kissing the People thinking thereby to steal away their Hearts from David his Father III. Others salute Persons oftentimes with an unchast and wanton Kiss IV. Others kiss when they design to murther Thus Joab kissed Abner and slew him Judas our Saviour and thereby betrayed him Disparity CHrist never vouchsafes any the Kisses of his Mouth but to those that he dearly loves II. Christ always when he vouchsafes his gracious Favour to any Soul doth it in all Simplicity and Integrity of Heart in his Heart is no Guile or Deceit III. All Christ's Kisses are holy chast heavenly harmless and innocent IV. Christ's design is to save those whom he kisses He came to seek and to save that which was lost I come that ye might have Life Inferences FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked The one have their Hearts set upon heavenly Objects the other on carnal the Desires of the one are holy heavenly and spiritual the Desires of the other are fleshly earthly and sensual II. If the Kisses of a Saviour or Evidences of his Love are so sweet methinks this should stir up all to desire Kisses of Christ's Mouth III. It may be some Souls are ready to enquire How may I come to