Calamity Esa. 13.10 Ezek. 32.7 Joel 2.10 as was said before of the Sun and Moon The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phosporos in Latine Lucifer both which words signifie a bringer of light in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halal which signifies to shine and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon Esa. 14.12 How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning because while it accompanies the morning it seems as it were to be born of it It s course is perpetual and constant so that it was not feared that it should fall from Heaven And therefore to appearance it seemed impossible and incredible that so great a King illustrious and splendid in power and Majesty beyond other Kings as the Morning Star is before other Stars should fall from his lofty and magnificent grandeur Pope Gregory upon Ezekiel and other School Doctors expound this of the Devils fall because the Prince of Devils is called Lucifer But this Epithet does not belong to that malignant spirit in this place for God himself confirms our explication ver 4. saying thou shalt take up this Parable Proverb or Taunting speech for so the Hebrew is against the King of Babylon not against the Devil c. Where Christ our Saviour is called Lucifer is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after proinos stella matutina the Morning Star is a symbol of the glorious light in Eternity Rev. 2.28 See also Dan. 12.3 1 Cor. 15.41 42. Metaphors taken from Light THere are two principal effects of the Luminaries and ornaments of Heaven viz. to give light to the World and distinguish times In Metaphors taken from light we will distinctly treat of Nouns and Verbs which are sometimes joyned together Generally light is taken 1. For Life it self Job 3.20 Wherefore has God given light to the miserable so the Hebrew the explication follows and Life to the bitter in soul ver 21. Which long for Death but it cometh not Hence comes the phrase to see the Light that is to live or be born alive Job 3.16 To walk in the light of the living that is to act amongst the living or to live either a corporal or spiritual Life in God Ps. 56.13 So David prays Ps. 13.3 Lighten mine Eyes lest I sleep the sleep of Death 2. For any prosperity and joy of mind arising from thence Esth. 8.16 The Jews had light and gladness and Joy and Honour where the synonymous terms make out that it signifies the eminency of the Jews prosperity and joy for their Divine deliverance Job 29.3 By his light I walked through darkness that is being free from Calamities I led a happy Life ver 24. The light of my countenance they cast not down that is they grieved me not but studied to please and gratifie me in all things Psal. 97.11 Light is sown for the Righteous the explication follows and gladness for the upright in heart The word sowing is also emphatical as if he had said 't is reposited and hidden as seed is in the ground but in its own time it will certainly come forth See Esa. 61.11 Col. 3.3 4. It is sow'n with the seed of the heavenly word and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life So light is also taken Psal. 112.4 Pro. 13.9 Esa. 45.7 and 58.8 and 59.9 The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness and pleasure of light Eccl. 11.7 c. 3. For the open and manifest state of things Matth. 10.27 What I tell you in Darkness that speak ye in the light another Metaphor of this publication follows and what ye hear in the ear that Preach ye upon the house tops The sence is you are therefore called by me that you may Preach publickly to the whole World what you privately heard from me So Zeph. 3.5 John 3.21 1 Cor. 4.5 4. For Grace Benevolence or Favour Prov. 16.15 In the Light of the Kings Countenance is Life the exposition follows and his favour is as a cloud of the latter Rain So t is taken of God as was said in the chapter of an Anthropopathy More especially the mystery of Regeneration Renovation and Salvation is frequently expressed by the metaphor of light and that respecting 1. The Organical cause which is the word of God which is frequently called so by a Reason deduced from the quality of light which represents the difference and knowledge of things to the Eyes Psal. 43.3 Prov. 6.23 Esa. 2.5 5.20 2 Cor. 4.6 1 John 2.8 Thus the Apostles because of their Preaching the word of God are called the light of the World Matth. 5.14 and their light is said to shine before men ver 16. that is the light of Doctrine by diligent Preaching as also the light of a good life and example 2. The Formal Cause which is the saving knowledge of Christ and true Faith manifested by love and good Works Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence believers are called Sons of light Luke 16.8 Eph. 5.8 1 Thes. 5.5 And good works the Armour of light Rom. 13.12 3. The Final Cause and the last scope and effect of Faith which is life eternal often noted by the term of Light Esa. 60.19 20 John 8.12 Act. 26.23 2 Tim. 1.10 c. From these there may be an easie Judgment made of certain Verbs belonging to light Psal. 13.3 Lighten mine Eyes lest I sleep the sleep of Death He prays for the light of heavenly wisdom from the Word of God also the light of watchfulness and circumspection whereby he may avoid the snares of the Adversary He alludes to humane sleep which easily overcomes those that sit in darkness or shut their Eyes whereas if the light shines in our Eyes we can hardly sleep Psal. 19.8 The Commandement of the Lord is pure enlightning the Eyes that is the mind by giving understanding and knowledge as well of the Divine Will as of our own corruption and prudence in the management of affairs that a man may not belike a brute which is void of rational intellectuals Psal. 34.6 They looked on him and were enlightned that is believers were made glad by the Lord by his gracious and saving deliverance lest they should be dejected and derided by the wicked See Prov. 4.18 19. Eccl. 8.1 with 2 Cor. 3.18 Esa. 60.5 John 7.37 38 39. John 1.9 That viz. Christ was the true light which lighteth every man that cometh or coming into the World Upon these words Erasmus very fairly paraprases In this darkness of the World men eminent for holiness shined as little Stars in the thick obscurity of night and as
of his Faithfulness in performing and making good the same of the reality of his Intentions to make Men happy through believing that he renders the matter on God's side valid against all Contenders whatsoever so as that God shall be clear in Judgment and none be able to answer him one word of a thousand VII Jesus the faithful and true Witness was so necessary to the determination of matters relating to God and man that it could not be done without him otherwise another might have serv'd in his room but none in Heaven nor Earth was found worthy to open the Book and loose the â—â—eals thereof Rev. 5.4 If I had not come and done what no other did you had not had Sin but now you have no cloak for your Sin John 15.22 24. VIII Christ as the chief Witness hath spoke the whole Truth left nothing conceal'd that either concerns God's Glory or Mens Good either by himself before he went to Heaven or by his Apostles since he hath declar'd the whole Counsel of God so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God and if any add to or take from his Word he shall lose his part in the Book of Life and heavenly Jerusalem IX Jesus is so just and impartial a Witness yea and so great an Abhorrer of Falshood that he is called the Truth it self yea Grace and Truth came by him He was holy harmless separate from Sinners X. As the Testimony of Jesus will put an end to all Controversies the right way and leave the Wicked wholly wiâ—â—hout Excuse and clear the Justice of God So it shall be more tolerable for the Land of Sodom in the day of Judgment than for that City that refuse and reject the Word and Testimony of Christ in the Gospel Divine Justice however will be cleared in the eyes or view of Men and Angels in condemning them that had the Light and would not be determined by it See Christ a Prophet Metaphor I. THe greatest Witnesses amongst Men are but of a short standing they are but of yesterday know but in part therefore can testify but in part II. Earthly Witnesses are but Servants and in many things return the Matter of their Testimony by Information Disparity I. BUt Jesus Christ is an Ancient Witness of long standing was with the Fâ—â—ther from the Beginning saw and â—â—eard all things that he spake and did I was by him as one brought up with him c. Before Abraham was I am II. Jesus Christ is the Son of the great King and Law-giâ—â—er and hath the whole matter of Testimony by Sight and personal Knowledg The Father hath shewed the Son all things that himsâ—â—lf doth c. And what he hath seen and heard that he testifyeth Joh. 3.32 Inferences I. THese things shew the great value God puts upon the Souls of Men that rather than they should miss the Knowledg of his Will and perish for want of Testimony to confirm the Truth he sent Jesus Christ his own Son to witness and testify Divine Things to them God who at sundry times and in divers manners spake in time past unto our Fathers by the Prophets hath in these last days spoken unto us by his Son II. That the Gospel is to be highly valued as the perfect Will of God witnessed to not only by him that was true and faithful but perfect and fâ—â—ee from the least stain or spot of Sin III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness and yet will not believe it so as to be reformed by it How shall we escpae if we neglâ—â—ct so great Salvation IV. What Confirmation Establishment and Consolation also is here to all that belieâ—â—e and embrace the Gospel in Sincerity 1. This is the Truth as it is in Jesus The true Grace of God wherein ye stand 2. There is a high degeee of Blessedness to them that have not seen and yet believed 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest â—â— and Right unto Eternal Life 4. It advanceth the great Honour makes Men no less than the Children of God and Joynt-Heirs with Christ. V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ to hold it fast against all Opposition whatsoever There is great danger in being ashamed of and relinquishing the VVord and Testimony of the Son of God He will be ashamed of them before God and the Holy Angels VI. To them that have not received his Testimony to receive it with all speed because it is the word of Life the very Doctrine of Salvation It a fearful thing to refuse him that speaks from Heaven and trample under foot the Blood of the Son of God Christ an Altar Heb. 13.10 We have an Altar whereof they have no right to eat who serve the Tabernacle THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Altar where the slain Sacrifices were offered and sometimes as Brightman says on Rev. 16.7 The Altar of Incense or Perfumes It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Sacrifice or Offering In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator and is put by a Synecdoche for the Oblation or Sacrifice viz. Christ. See 1 Cor. 9.13 10.18 The meaning is that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle and thereby seek their Justification cannot eat of this Spiritual Altar that is they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor I. THe Altar of Perfume was appointed by the Lord to be made of Shittim Wood overlaid with Gold having a Crown of Gold about it II. The Altar of Burnt-Offerings was ordaind for Sacrifices to attone for Sin the Flesh of Beasts was offered thereon III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings and all Incense to be burnt upon the Altar of Incense IV. The Altar of Burnt-Offerings was but one and in one place and the Sacrifice to be offered thereon in this place only V. The Altar did sanctify the Sacrifices which were laid upon it VI. The Altar was a place of Refuge Men that were in danger fled to the Horns of the Altar and there intreated for Favour VII The Horns of the Altar were to be sprinkled with Blood and so was the Altar of Incense once a year VIII The Altar had four Horns on the four Corners thereof Parallel I. CHRIST's Humane Nature was covered and over-laid as it were with the Divinity and crown'd with Majesty as the Gold adorn'd the Wood and circled the Altar II. Christ was appointed for Sacrifice his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World III. All our Duties
Heb. 1.9 Cant. 1.3 Where the Holy Spirit with his gifts is understood which appears by comparing the place with Esa. 61.1 Act. 10.38 John 3.34 Where the Unction of Christ as a King and Priest is treated off hence comes the derivation of the name of our Saviour who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus Annointed Johâ—â— 1.42 and 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency Believers in a measure are made partakers of this Unction who by true Faith adhere to Christ the chief head as Esa. 61.3 2 Cor. 1.21 1 John 2.20 27. Whence they also are rightly denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians with respect to their primitive vocation or Original from the Annointed Saviour Christ. See Rom. 5.5 Tit. 3.5 6. Zach. 12.10 c. Bread is attributed to God and Sacrifices with which it is said he is pleased as a man with meat and drink Numb 28.2 Upon which place Vatablus says by the term Bread Flesh is understood as verse 24. and the sense is keep up the Rites of offering flesh and victimes which are sacrific'd that they may be a pleasure to me therefore let me be refreshed with the favour of it as I appointed God calls sacrifices his Meat after the manner of men who are chiefly fed with Flesh Wine Oyl Meal Bread c. So God would have those things in his sacrifices not that he feeds on them or in proper speaking is delighted with them but that they are grateful to him upon another account viz. For their Faith in his beloved Son who was typified and shadowed by all the Sacrifices Christ is called the Bread of Life frequently John 6.35 48. and other places for his quickning strenghtning and salutiferous energy and power which is exerted or communicated to Believers who by true Faith do spiritually eat Christ that is recieve him and apply his benefits to their own Souls By this Trope God is an Hypothetical speech attributes a Signet or Seal to himself Jer. 22.24 Though Coniah were the Signet upon my right hand yet would I pluck thee thence that is although he were most dear to me and always in my sight c. For a Sealing Ring or Signet is a symbol of Love and singular Care as Cant. 8.6 Hag. 2.24 The Character of the substance of God Heb. 1.3 Is an appellation given to Christ the term Character is a Metaphor taken from the image figure or impression of a Seal representing the Prototype or first pâ—â—ttern it self in every thing Bullinger in his Comment says as the Seal is most properly exprest in the wax so the subsistency of the Father most properly shines forth in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpere to ingrave in this place does not so much respect the Image or impression taken as the Seal it self The Father has as it were most indelibly ingraven his whole Essence and Majesty upon this his Eternal Son and has drawn his own effigies upon him from Everlasting being his substantial Image and exact representation which explication fairly agrees with this Mystery leading our mind to such discoveries as will stir us up to desire the gracious participation of its fruit and efficacy For it opens the secret of eternal generation and shews us the Love of the heavenly Father A Seal is highly valued and more closely kept then other things Of the Fathers most fervent Love to the Son we have instances Esa. 42.1 Matth. 3.17 and 17.3 John 3.35 and 17.24 By Zerubbabel Hag. 2.23 Is meant Christ of whom that Captain of the People was a Type the phrase I will make thee as a Signet is thus to be understood viz. I will take care of thee in thee will I rest in Love thou shalt be always in mine Eye worn in my hand for I have chosen thee alluding to Esa. 42.1 The use of a Seal is to make impression in Wax by which Covenants are Sealed Ratified and Confirmed Christ is the heavenly Signet who has the Glory of the Father and the most express figure of his Majesty instampt upon him from Eternity The Foundation of God standeth sure having this Seal 2 Tim. 2.19 By which Believers are Sealed 2 Cor. 1.22 Eph. 1.13 and 4.30 John 3.33 with 6.27 A Signet leaves the Impression in the wax By Christ the lost Image of God is restor'd in Believers now inchoatively or with respect of beginning after Death consummatively or with respect to perfection Col. 3.10 Renewed in knowledge after the Image of him that created him in him and by him believers are made partakers of the Divine nature 1 Pet. 1.4 Not by essential transmutation but a Mystical Union Treasures are ascribed to God which is sometimes applyed for Good so the Heavens are called his Treasures Deut. 28.12 which is expounded Act. 14.17 He did good and gave us Rain from Heaven and fruitful Seasons filling our hearts with Food and Gladness Sometimes it is put for Vengeance or Divine Wrath Deut. 32.34 Is not this laid up in store with me and sealed up among my Treasures To me belongeth Vengeance and Recompence c. Here is noted the certainty of Divine punishment because it is hoarded and laid up by God as it were in a Treasury and sealed up so as that it becomes most certain 2. His Justice and Righteousness for by the infidelity and stubborness of men their punishment is Treasured up and they exposed to the Wrath of God c. Rom. 2.5 3 The long Forbearance and Patience of God in his delays of executing Vengeance for those things only are laid aside of which there is not a present but a future use c. 4. His Severity for which See Jer. 50.25 and Rom. 2.9 10. This sealed Treasure will be opened at the great Judgment c. God is said to bring the Wind out of his Treasuries Psal. 135.7 Jer. 10.13 and 51.16 By which not only its hidden original is declared John 3.8 But also its utility and efficacy and those other rare qualities which are in the Wind. Job 38.22 There is mention made of the Treasures of Snow and Hail for the same Reason Heavenly and Eternal good things are called and indeed they are the best Treasures Esa. 33.6 Matth. 6.20 and 19.21 Mark 10.21 Luke 12.33 and 18.22 2 Cor. 4.7 This is a Treasure that never faileth and they that use it become the Friends of God c. Col. 2.3 All the Treasures of Wisdom and Knowledge are said to be hid in Christ that is the whole fulness or eminent plenty of Divine Wisdom Cloathing is ascribed to God Psal. 93.1 The Lord reigneth he is Clothed with Majesty the Lord is Cloathed with Strength wherewith he hath girded himself Psal. 104.1 Thou art Cloathed with Honour and Majesty verse 2. Who coverest thy self with light as with a Garment c. By this is signified the infinite and admirable Majesty and Beauty of
eternal Purpose which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness which moved Wisdom to seek out and provide this blessed Mediator and glorious Means of Reconciliation when God might justly have left fallen Man as he did the fallen Angels Moreover this of a Mediatâ—â—r shews us that God must be dealt with in a way of free Grace Entreaty and Request Hence we read how fervently Christ prayed and interceded for us yea what strong Cries and Tears he offered up in the Days of his Fiesh Whatsoever blessed Relief Pardon Peace c. Mankind receives 't is wholly in a way of Mercy and free Grace through the Mediation of the Lord Jesus Chriist By Grace ye are saved God so loved the World that he gave his only begotten Son 3. It was for the Glory of his Justice which must be dealt with in a way of Satisfaction Grace will be dealt with in a way of Intreaty salvâ Justitiâ Therefore the Covenant is established in the hands of a Mediator that is able to lay down a Price or Ransom That so God might be just and the Justifier of those that believe in Jesus Nay when the Lord Jesus undertook on our behalf to come up to the Demand of Justice 't is said God spared him not but delivered him up to Death for us all He bore our Sins in his own Body on the Tree 4. The Sovereignty of God is manifested in its Glory that through a Mediator he is pleased to extend Mercy to Mankind when none is afforded to the Angels that sinned and that Jesus at his Command should lay down his Life for the Sheep 5. It magnifies the Glory of God's Power and All-sufficiency who can raise up and restore Man to greater Happiness than ever he had before his Fall when Devils and Sin had done their worst 6. The like might be said of the Holiness Patience and Faithfulness of God c. Moreover this Undertaking adds to the Glory of Christ Jesus who is the Mediator himself God had hereby a design to greaten the Name of his Son the second Person of the Trinity in our Nature 1. In that he is constituted by undertaking in this honourable Office King Priest and Prophet 2. In respect of that great Power which is given to him to make Peace between God and Man to have the Keys to open and shut and to give eternal Life to as many as he pleaseth or are given by the Father to him 3. Nay his Glory shines forth herein to such a degree that 't is the Duty of all Men to honour the Son as they honour the Father 4. Christ hath hereby the Honour of accomplishing the whole Affair being Author and Finisher of our Faith and Salvation Secondly In respect of Man there was great need of such a Mediator 1. God would not treat with Sinners upon any other Terms There is no Knowledg of God which is saving nor Union with him without a Reconciliation You that were sometimes afar off are made nigh by the Blood of Christ. Neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him 2. Without a Mediator to atone and make Peace between the Father and us there is no Communion with him Can two walk together unless they are agreed Nor Eternal Life Such as are without Christ and without God must die that is be damned in their Sins X. Christ was every way qualified and fitted for this Work He was not only wise but the Wisdom of God much for Justice but yet inclined to Mercy and Pity to the Poor And then again how was he fitted by his being God 'T is from the Worth and Excellency of his Person that the Price comes to be satisfactory Besides had he not been God as he could not have expiated Sin so he could not have overcome Death and other Enemies he was to encounter with that he might accomplish our Redemption 2. He must be Man because he is to plead for us and be sacrificed on the Cross in our stead he must bleed as well as intercede for Man For without shedding of Blood there is no Remission He must be Man that he might be one with us that his Righteousness might by Imputation be ours and that he might receive the Spirit for us and we from him who is the Son receive it with the Adoption of Sons and thereby be sure of the eternal Inheritance 3. He must be God and Man in one Person A Mediator is not a Mediator of one but God is one And by this Means he is fitly qualified for his Office He must be a Person at an equal distance from and drawing near and allied to both Parties having Interest in and participating of the Nature of each Hence it is thought that he is called our Dayes-man or Kinsman that lays his hands on both Having access unto them knowing what will stand with the Honour of the one and be for the Relief and Profit of the other XI Christ is faithful both to God and Man greatly for the Honour of the one and as much for the Comfort and Salvation of the other He is said to be faithful to him that appointed him And in respect of Man he is called a faithful High-Priest XII Jesus Christ met with much Trouble in the Days of his Flesh in managing our Business as Mediator from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace and not only so but they offered violence to him and grievously abused him XIII Jesus Christ was meek and lowly in Heart he patiently bore the Hidings of his Father's Face How quietly did he bear and endure the Punishment due to us for our Sin notwithstanding we esteemed him not but hid our Faces as it were from him He was oppressed he was afflicted yet he opened not his Mouth He patiently waits upon poor Sinners XIV Jesus Christ as he was potent so he was of a very couragious and undaunted Spirit He shall not fail nor be discouraged till he hath set Judgment in the Earth XV. Jesus Christ was a pacifying Mediator for instead of a personal Satisfaction from the Sinner God accepts of his Mediation He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him Instead of an inherent Righteousness God accepts of a Righteousness imputed and accepts of Sincerity instead of a perfect keeping the whole Law and through his Mediation obtains pardon for human Frailties XVI Jesus Christ our Mediator hath a Time set him to finish his Mediatorial Kingdom and Office which will cease at the end of the World when all the Elect are gathered in XVII Jesus Christ our Mediator uses most weighty and powerful Arguments such as in the Word of God
in behalf of the Criminal had the Debtor found the Surety as 't is among Men the Case had been otherwise Secondly The Suretiship of Christ holds forth abundant Grace yea the greatest demonstration of the Love and Goodness of God to Sinners in that he was pleased to dispence with his own Law as to the rigorous exaction of it from Sinners and to take satisfaction from another which he might have exacted from them Thirdly That he might bring about Redemption and Pardon for Man he parted with his own dear Son who laid down his Life to atone and make Reconciliation between him and Sinners Fourthly In that the Blessing and Benefit of Christ's Undertaking as our Surety is given and bestowed freely upon us so that we have no more to do but to fall down on our Knees and humbly acknowledg our Offences and accept of a Pardon through Christ's Mediation and own him to be our Prince and Saviour Fifthly In that he as our Surety gives to us a broken Heart and renews a right Spirit in us gives us the Grace of Believing whereby we come to have an Interest in him through the Atonement made by his Blood from whence it appears 't is not our Faith nor our Acceptance of Christ and the Gospel that makes his Satisfaction so to God tho it is hereby made effectual unto us The Sum of all is this that Christ did not die only nostro bono for our Good and Profit as Socinians affirm but in our Stead and Rome for where one is said to die for another 't is always thus taken Moreover where 't is said Christ bore our Sins c. 't is to be understood of the Punishment due to them for in all places of the Old Testament where 't is said Thou shalt or they shall bear their own Sins 't is meant of the Punishment of them So that if we would be pardoned we must accept it as God is pleased to offer it to us tho a compleat Satisfaction be made for Sin in our Nature to the Father And shall we dislike that way of Forgiveness that God is so much pleased with wherein he doth not only magnify his own Free-Grace and Goodness but his own Justice and Holiness also IV. Christ became Security for his Peoples Debts before ever they were contracted or they themselves born yea he was bound to satisfy for all the Debts of such who do believe in him that at any time of their Lives should be contracted that is to say he bore not only the Punishment due to them for Sins committed before their Calling and Conversion but all their Iniquities afterwards through human Frailties committed tho 't is not alledged they were discharged before committed nor before true Repentance be wrought in them for Repentance and Pardon go together Him hath God exalted on his right hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins V. Christ never repented his Suretyship instead of its being a Trouble to his Mind he delighted in it I have a Baptism to be baptized with and how am I straitned till it be accomplished I delight to do thy Will O my God He knew the Payment of all would fall upon him and yet he shrinks not from it I lay down my Life freely VI. Christ tho he suffered hard things for his People in becoming their Surety yet was not undone or brought to utter Beggary thereby for tho for a time he became poor to make us rich yet by suffering Death he was crowned with Glory and Honour his Abasement was for his Exaltation he expended not all his Riches in satisfying for our Sins Tho he was cast into Prison viz. brought to the Grave yet he quickly delivered himself out by the Powerfulness of the Godhead which dwelt bodily in him Inferences 1. FRom hence we may perceive what a miserable Condition Mankind had involv'd themselves in by reason of Sin utterly impoverish'd and brought to Beggary Debtors to God's Justice for the Breach of the Law owing ten thousand Talents and not a Farthing to pay and had been cast into the eternal Prison of Darkness had not Jesus stept in and become our Surety 2. What Grace and unspeakable Favour is here How much hath God out-done Mortals He sought out a Surety to satisfy for our Sins who were not only ill-natured Debtors but cursed and most guilty Rebels who deserved nothing but Death and Chains of Darkness Tho he doth not pardon us without a Price yet rather than we should be without Remission his own Son shall be the Ransom 3. Moreover we may admire the great Mystery of our Redemption Let Men take heed how they contemn any part of the Depths of God because they seem to overtop and outdo their depraved Reason 4. Here are Tidings of great Joy to broken and undone Sinners There is a way open for free Commerce and Trading with God again Tho he did not regard us whilst we stood under the old Covenant being miserable Beggars and Bankrupts yet he delights to have Commerce and Dealing with us in a way of Grace through the Compact made with Christ our Surety 5. Let Saints hold up their drooping Heads and Hearts their Debts are paid The Lord hath laid on him the Iniquity of us all There is now no Condemnation to them that are in Christ Jesus 6. Why should any think the Conditions of the Gospel are hard or Christ's Commands grievous What you cannot do Christ hath undertaken to help you in and see done by you He hath wrought all our Works in us My God shall supply all your Wants My Grace is sufficient for thee 7. Moreover let us consider what Benefits do accrue to Believers by virtue of Christ's Suretiship First By this means we are delivered from the hands of Justice and Curse of the Law and Wrath of God Christ hath redeemed us from the Curse being made a Curse for us Secondly We owe our Covenant-Relation first unto God's Grace and secondly to Jesus our blessed Surety and Mediator's undertaking I have manifested thy Name to the Men which thou gavest me c. Thirdly This is the Ground of the Saints Support against the Power of Sin and indwelling Corruption Thanks be to God through our Lord Jesus Christ c. Fourthly From hence we may groundedly expect Succour in Temptations I have prayed for thee He hath undertook for thee who is mighty to save and who will bruise Satan under your Feet shortly 8. How are we obliged to God our Father and to the Lord Jesus Christ for the Work of our Redemption O let us love God and love Christ and live to their Praise whilst on Earth 9. This also may embolden the Godly to draw near to God they have a Surety or one that hath undertaken for them He is engaged for God to them and for them to God he makes sure the Promises to
us and renders our Services acceptable to God 10. Wo wo to them that have not Christ their Surety what will Sinners do without a Saviour If ye believe not that I am he ye shall die in your Sins Lastly For Trial. Have you Christ for your Surety examine your selves by these Marks following 1. Did you ever see the Need of Christ's Suretiship Or do you adventure to come to God for more Goods in your own Name In this take heed for your Credit is gone 2. Hath Christ taken you as a Door off the old Hinges Have you seen your Want and Beggary and from hence chosen Christ for your Surety 'T is only the broken Man that seeks to his Friend for Security 3. Is the Law written in your Hearts have you that new Spirit put within you are you changed Ones I will put my Fear in their Hearts c. Do you love the Word of God because of the Purity of it Would you be holy as well as happy 4. Do you lay the Stress of your Salvation upon Jesus Christ Is he the Foundation of your Faith and Hope Have you fled to him for Refuge 5. Is Christ a Pearl of great Price to you To them that believe he is precious If Sin be in thy Sight the greatest of Evils and that which thou loathest above all things and Christ the rarest Jewel in thy Esteem whom thou preferrest before thy chiefest Joy then Peace be unto thee Christ is thy Surety For Caution O let none from the consideration of this glorious Grace shining forth in this great and wonderful Mystery take encouragement to run further into Debt if any should so do let them know that there is nothing can be a greater Evidence against them that they have no Part nor Lot in this Matter Christ a Bridegroom Mat. 25.6 Behold the Bridegroom cometh go you out to meet him John 3.29 He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled THis Metaphor of a Bridegroom as it is exceeding useful so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures A Bridegroom presupposes two things First a Person in a single capacity and as so considered he is a Suitor Secondly a Person in a married Estate and as so considered he is a Head or Husband In both these respects Christ may be considered and is held forth in the Word of God He first acts as a Lover or Suitor to engage the Love and Affections of Sinners to himself and then joins himself in a glorious mystical Marriage-Relation with them and accordingly acts towards the Sons of Men Of which take this following Parallel Metaphor I. A Man that intends or is disposed to marry is not contented or thinketh it not convenient to abide in a single Condition how happy soever he is otherwise in the enjoyment of all outward good things in his Father's House II. An obedient and wise Son takes advice and consults with his Father being fully resolved to change his Condition and enter into a Contract of Love and Marriage-Union and then fixes upon a particular Object III. When a Man hath fixed upon an Object that he intends to espouse unto himself he contrives the way and method of his Proceeding in making known his Mind and to bring about his Design and many times will chuse to send Messengers to treat with the Person about the Business and discover his Affection before he goes himself in Person IV. After this a Lover usually his Heart being enflamed with Love and ardent Affection to the Person tho she be in another Country very far off takes a Journey resolving to give her a Visit and in order thereunto he suits himself in a fit Garb and Cloathing that so he might every way render himself a Person acceptable and meet likely and capable of winning and enjoying of her V. If the Person or Suitor be a Prince and known commonly at his Arrival he is much congratulated and welcomed by the Nobility and Persons of Honour VI. A Lover when he goes to visit a Person he intends to espouse unto himself usually sends his Friend or takes him along with him to signify not only what and who he is but also his Intention and Purpose in coming VII A Man propounds Questions to the Person he loves to discover whether she be preingaged to any other and if he perceives she is entangled through great Folly and in danger to be utterly undone thereby he strives to undeceive her and save her from Ruin VIII A Lover makes Offers of Love unto the Person he has fixed his Eye upon and uses divers Arguments to persuade her to yield or consent unto his Request IX A true Lover respects his intended Bride more than Wealth Beauty c. 'T is not the Portion but the Person his Eye is principally set upon X. Such a Person sues hard uses weighty Arguments to prevail and will not quickly take a Denial XI A faithful Suitor waits long and hath much Patience before he will desist or give over his Suit and yet thinks nothing too much that he suffers or does endure for her sake as appears concerning Jacob who served seven Years for Rachel And they seemed unto him but a few days for the Love he had to her XII One that intends to make a Person his Bride and only Consort expresses great Love his Love is sometimes much more than he can well express 't is very strong as strong as Death many Waters cannot quench it nor can the Floods drown it There is an unsatisfied Desire in the Person until the Object beloved be enjoyed XIII Such an one is greatly concerned and grieved at the Unkindnesses of his Friend and ungrateful Repulses and many times from hence doth withdraw himself and carry it as a Stranger XIV A Suitor nevertheless such is the Nature of his Affection knows not how to give her up he therefore sends Letters thereby further expressing the Ardency of his Desire and how loth he is to take his final Farewel XV. Moreover besides all this he sends faithful Messengers to her as Spokesmen to answer her Objections that so if it be possible he might bring her at last to a compliance who use also many Arguments in order thereunto This Abraham's Servant acted when he went to take a Wife for Isaac XVI A Suitor also sends Love-Tokens to the Person he intends to make his Bride Isaac sent unto Rebekah Ear-rings and Bracelets of Gold XVII A Lover cannot endure Corrivals nor permit that another should have a part or an equal share in the Affection of the Object beloved XVIII Some Lovers have fought great Battels and met with great Opposition from Enemies for the sake of those Persons they have set their Hearts upon XIX A Man will not make a Contract of
a Priest for ever the Rhemist Annotators are greatly at a loss about concluding that it makes against the Jews and Aaron's Priesthood which worthy Cartwright learnedly answers to whom we refer you For clear it is that what the Papists affirm concerning their Priest and Mass to be a propitiatory Sacrifice for the Quick and the Dead is detected from hence to be a blasphemous execrable and pestilent Error and by no means are they able to make the Offerings and Sacrifices made by their Priests as Christ's Successors to hold good in any case or consonant to God's Word Which further to evince we shall here cite a Page of Dr. Owen's on Heb. 7.24 and so conclude this of Christ's Priesthood The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church and they may well be so seeing undoubtedly they are irreconcileable Some of them say That Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron so Ribera Some of them deny that he hath any Successor properly so called Successorem non habet nec ità quisquam Catholicus loquitur si benè circumspectè loqui velit saith Aestius But it is openly evident that some of them are not so circumspect as Aestius would have them but do plainly affirm that Peter was Christ's Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ but yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally six upon is That their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst Composure of this Difficulty they could have thought upon For 1. This is contrary unto the Words and Design of the Apostle for the Reason he assigns why the Priesthood of Christ doth not pass from him to any other is because he abides himself for ever to discharge the Office of it Now this excludes all Subordination and Conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet he is one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say That Christ may have Substitutes in his Office tho he abide a Priest still and altho the Office still continue the same unchangeable So God in the Government of the World makes use of Judges and Magistrates yet is himself the supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed as a Priest ought to do but now ceaseth to do for ever in his own Person for the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet-smelling savour unto God This he did once and ceaseth for ever from doing so any more but these Priests are assigned to offer him in Sacrifice every day as Partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his Room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended 't is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the Words of the Apostle and the whole Design of his Argument nay it would lay the Advantage on the other side For the Priests of the Order of Aaron had that Privilege that none could take their Office upon them nor officiate in it whilst they were alive but altho Christ abideth for ever yet according to the Sence of these Men and their Practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For to offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the Work of the Mass-Priests alone who must therefore be honoured as the Successors of Christ or else be abhorred as his Murtherers for the Sacrifice of Him must be by Blood and Death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto this purpose for so he proceedeth That Priesthood which changeth not but is always vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand to another for that Transmission of it from one unto another was an Effect of Weakness and Imperfection And the Jews grant that the Frequency of their Change under the second Temple was a Token of God's Displeasure But thus it was not with the Priesthood of Christ which never changeth and that of Aaron which was always in a transient Succession And the Reasons he gives of this contrary State of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so successive because the Priests themselves were obnoxious unto Death the Sum and Issue of all Weaknesses and Infirmities But as to the Lord Jesus Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever Being made a Priest according to the Power of an endless Life which is the Sum of all Perfection that our Nature is capable of Christ a Prophet Mat. 13.57 A Prophet is not without Honour save in his own Country Luke 7.16 And they glorified God saying That a great Prophet was risen among them John 4.19 The Woman said unto him Sir I perceive thou art a Prophet Acts 3.22 For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you like unto me c. IT is a common and received Principle amongst all that are truly godly that Jesus the Son of the Highest stands in a capacity of King Priest and Prophet to his Church and so is to be received by all that will on good grounds receive benefit by him Having spoken somewhat of his Kingly and Priestly Office somewhat relating to Him in
forth Christ's Glory and Praise in this He excelling all the Sons as far as the Apple-Tree excels all the Trees of the Wood. Simile I. THe Apple-Tree is very profitable to the Owner as it is observed by some it far excels other Trees hence Pliny sâ—â—ith there were many about the City of Rome which were set at a yearly Rent of two thousand Sesterties yielding them more Profit and Revenue by the year than a pretty good Farm II. The Apple-Tree yields diversity of Fruit. It hath saith Mr. Ainsworth more variety of Fruits than any other Tree that grows 't is not easie to reckon up the various sorts of Apples III. The Apple-Tree yields sweet and pleasant Fruit. IV. The Apple-Tree doth wonderfully excel the wild and barren Trees of the Desert which bear no Fruit or else that which is sowr and unwholsome V. The Apple-Tree whether you take it in the Blossom or when its Fruit is fully ripe is a very beautiful Tree and to look upon very lovely and amiable VI. The Apple-Tree in its Leaves Buds Blossomes Fruits c. hath very sweet and comfortable Smells The Spouse alludes to it when she crys to her Beloved to comfort her with Apples VII The Apple-Tree Naturalists observe is a very tender Tree Pliny saith 't is the tenderest of all Trees VIII An Apple-Tree is a very shadowy Tree its Shadow refresheth and by common Experience is found comfortable to sit under in the heat of the Day c. IX 'T is a rare sight to see an Apple-Tree grow in a Wood. X. The Leaves and Fruit of the Apple-Tree are Medicinal XI An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers Parallel I. THe Lord Jesus Christ yields his Father more Profit and brings more Glory to him than all the Angels in Heaven or Saints on Earth do or ever did and not only brings Glory to God but also infinite Profit to all his People who are Partakers of his Grace and of the great plenty of Fulness that dwelleth in him II. Jesus Christ excelleth in variety of precious Graces What good thing is it that any true Believers wants or can want of any sort but 't is to be had in Jesus Christ whether Grace or Gifts things for the Soul or things for the Body whether common or special Mercies Of his Fulness all we have received and Grace for Grace III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit his Fruit was sweet saith the Spouse to my Taste See the Metaphor of the Vine IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatsoever He is the chiefest amongst ten thousand yea the chiefest in the whole World none like to him in Heaven or Earth V. Jesus Christ is very beautiful whether you consider him in his Incarnation or Exaltation he is most amiable and lovely We beheld his Glory as the Glory of the only begotten Son of God c. VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour How sweet are the Comforts of his Spirit his Word and heavenly Doctrine Thy Word saith David is sweeter than Hony or the Hony-Comb Words fitly spoken are like Apples of Gold in Pictures of Silver God's Word is not only sweet but rare and valuable Christ is wholly delectable his Conception Birth Life Death Burial Resurrection Ascension and Intercession smell exceeding sweet See Vine VII Christ is of a soft and tender Heart full of Bowels of Compassion to poor Sinners weeping over perishing ones and thus 't was foretold of him by the Prophet He shall grow up as a tender Plant and as a Root out of the dry Ground VIII Jesus Christ is a Shadow many ways to his Church I sat down under his Shadow with great Delight He is a Cover from the scorching heat of the Wrath of God a Shadow for need and he is a Shadow for Delight Refreshing and Pleasantness Shadow is often used in Scripture to denote Protection and Mercy See Rock Habitation Vine c. IX It was a rare sight to see Jesus Christ in the days of his Flesh dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life are for the healing of the Nations XI So when a poor weary Soul or spiritual Pilgrime meets with this Divine Apple-Tree and partakes of the Fruit thereof he is sweetly refreshed and supported thereby Metaphor I. AN Apple-Tree is subject to decay in time it doth wither and dye II. The Fruit of the Apple-Tree will soon rot and come to nothing III. The Fruit of the Apple-Tree hath some pernicious Qualities in it it 's only external and it perisheth in the using IV. An Apple-Tree hath no Fruit Leaves nor refreshing Shadow on it for one great part of the Year Disparity I. THe Lord Jesus Christ never decays nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible and will never fade nor decay it endureth for ever III. But Christ's Fruit hath no bad nor hurtful Quality 't is sweet but surfeits not breeds no Worms but on the contrary purges the Soul from all inward Filth and makes it healthful this Fruit is satsifying The Spouse by eating herereof had abundance of Rest Peace Content and Satisfaction IV. There is Fruit always to be found on Christ and a refreshing Shadow this Tree is ever green and knows no Winter Application I. IS Christ compared to an Apple-Tree among the Trees of the Wood Then from hence we may infer not only the Excellency of the Lord Jesus above others but Sinners Strangers and whoever will may come to him and eat of his Fruit and sit down under his Shadow He the Tree of Life is not pal'd fenc'd nor wall'd in as such which are planted in a Garden or Orchard nor is there an Angel or flaming Sword to keep the way of this Tree of Life nor is the Fruit of this Tree forbidden An Apple-Tree in a Wood is common and free to all poor Beggars and Strangers may have free Access thither and who will forbid them Whoever will may come and partake of Christ's Fruit freely II. Be exhorted then Sinner to hasten to the Lord Jesus Christ who is the Tree of Life 1. Consider the Barrenness and Unfruitfulness of all other Trees or Objects of the World that grow in the wide Wilderness where you live what is all the Fruit of earthly Pleasure Profits and Honours of this Life to the Fruit of Jesus Christ To Pardon Peace of Conscience Communion with God Eternal Life c. Let us more particularly consider the nature of Christ's Fruit 2. 'T is exceeding sweet and pleasant to the Taste 't will sweeten all your Bitters 3. 'T is safe Fruit it will do you good abundantly and no hurt nothing is of a surfeiting Nature in it 4. 'T is
want of the Spirit for not coming to these Waters VIII The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things But whosoever that drinketh of the Water that I shall give him shall never thirst c. It greatly satisfies the spiritual Desires of the Soul giving Peace inward Contentment and Joy through believing IX The Spirit and the Blessings thereof are free Ho every one that thirsteth come ye to the Waters Whoever will let him take of the Water of Life freely X. The Spirit quenches the Fire of Lust the Fire of Pride the Fire of Passion which Satan and our own treacherous Hearts are ready at every turn to kindle in us and which would were it not for this sacred Water burn and consume our Souls and bring us to utter Desolation METAPHOR OTher Water many times doth prove prejudicial to the Body when it is received at certain times too freely it surfeits and indangers the Life II. Waters whether taken in the common Acceptation elementary Water or cordial Waters or Spirits prepared by Art are not Waters of Life no Water can beget Life nor give Life to the Dead III. Water may be defiled made muddy and become unwholsome and unfit to drink or wash in Disparity THe Spirit never hurts any who drink thereof though in never so great a heat you may freely take down this Water and not be hurt thereby it surfeits none no danger of drinking to excess here II. The Spirit is called the Spirit of Life and Water of Life and may fitly be so termed 1. Because it begets spiritual Life in all poor dead Sinners 2. Because it maintains Life that which gives Life and Being to us as we are Men or Christians preserves the same Whether it be natural or spiritual 3. Because it makes the Hearts of Christians lively and increases Life in them 4. 'T is called Water of Life because it brings unto everlasting Life The Water that I will give him shall be in him a Well of Water springing up into Everlasting Life III. The Spirit ever remains pure and admits of no Filth 't is impossible to defile this Water or make it unfit for the Souls of Sinners See River Inferences FRom hence we may infer that those who have not received of the Spirit or drank of this sacred Water have no spiritual Life in them If any Man have not the Spirit of Christ he is none of his Those that have not this clean Water sprinkled upon them their Filthiness remains II. What Fools are those Men who refuse to drink of the Water of Life 't is but drinking and live for ever III. Be exhorted to pray earnestly long for and endeavour after a Participation of the Spirit How ready are Men and Women to go to this Well and that Well to drink Water for the help and healing of Bodily Distempers go many Miles dispense with all other Affairs that they may be recovered of external Diseases But how few inquire after the Water of Life or leave all their secular Business for the good and health of their immortal Souls To perswade you to acccept of a word of Counsel take these few Motives You are invited Ho every one that thirsteth come ye to the Waters c. These Waters are free you may have them if you have a Heart and Will in you to them the Well is open and Christ stands with his Arms spread forth to call and embrace you If any Man thirst let him come to me and drink The Holy-Spirit a Witness 1 Joh. 5.6 10. It is the Spirit that beareth Witness because the Spirit is Truth He that believeth on the Son of God hath the Witness within himself Rom. 8.16 The Spirit it self beareth Witness with our Spirit c. Rom. 9.1 My Conscience also beareth me Witness in the Holy Ghost c. A Witness is absolutly necessary for the keeping up of Justice deciding of all Matters of Moment or to the putting an end to Controversies that may arise between Parties and for the confirming and establishment of Truth METAPHOR WItness imports something to be done that is to be attested when it shall be required or when there is need of it II. A good Witness is a just and impartial Person one that will tell only the Truth III. A good and faithful Witness decides Controversies upon Trial the right way IV. One Witness is not sufficient to the deciding of some Differences in some Cases there should be more than one Witness In the mouth of two or three Witnesses shall every Word be established V. A Witness is highly esteemed and his Testimony prized by a Man falsely accused when his Life lies at stake thereby especially when such clear Evidence is given in for the Defendant that tends to the clearing up his Innocency and absolutely to acquit him and to his great Honour set him at liberty notwithstanding those cruel and false Accusations of his Enemy VI. A good Witness many times gives in such clear Proof and Circumstances to the deciding of Controversies and ending Differences that the Matter appears exceeding plain in the sight of all Persons VII A good and faithful Witness brings a Man sometimes off triumphantly that all were ready to conclude was a dead Man VIII A Witness is so necessary to confirm Bonds Contracts and solemn Covenants that they are not look'd upon Authentick and good in Law without Parallel THere is somthing done by Christ for us and in us which it is needful there be a Witness of to confirm and establish both 1. Whatever the Lord Jesus did in the days of his Flesh as the sent one of the Father was born witness to by the Holy Spirit by those mighty Works which were done by the means and power thereof 2. The Lord Jesus hath also done great things in those who do believe the Truth of which the Holy Spirit beareth Witness II. The Holy Spirit is a just and impartial Witness The Spirit beareth Witness because the Spirit is Truth III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way will not speak Peace to him to whom it doth not appertain will not clear the Guilty viz. him that believeth not notwithstanding his seeming Zeal Holiness c. nor condemn the holy and sincere Person notwithstanding the Weaknesses and Infirmities of his Life IV. So in the great case of Interest or no Interest in Jesus Christ or about Faith and Regeneration there must be two or three Witnesses no more is required First The Spirit of God And secondly Our Spirit or the Testimony of our own Conscience The Spirit it self beareth Witness with our Spirits that we are the Children of God V. When the Spirit of God with a Man 's own Conscience gives in Evidence for him touching his Sincerity when accused by Satan and by wicked Men and
which God that cannot lie promised before the world began 3. Glorious Promises if we consider the Vileness Unworthiness and Nothingness of them as they are in themselves to whom the Promises are made 4. Gospel Promises are glorious Promises considering through whom and by what means they are given Christ procures the Promise as well as Remission by pouring forth his precious blood he paid dear for them that the Slave might be adopted and saved the Son is sacrificed 5. They are free Promises not made for any merit or worthyness in us but purely proceed from the free Grace and Favour of God and therefore Glorious God doth not sell himself his Son and precious Promises to Sinners but they are given freely without money and without price not for thy Beauty Righteousness Excellency c. he that hath promised to love us freely pardons us freely Thou hast bought me no sweet cane with money neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sins thou hast wearied we with thine iniquities I even I am he that blotteth out thy transgression for mine own sake and will not Remember thy sins Salvation is freely promised not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost 6. Gospel Promises are glorious if we consider the extent of them they Run not only to the lineal seed of Abraham but to all Believers to Jew and Gentile bond and free none are excluded whoever will let him take of the water of life freely 7. Gospel Promises are glorious Promises in respect of what is given 1. Christ is given God hath given his Son not only for the sinner but to the sinner Christ promiseth to give himself offers to betroth himself to us for ever The Spirit is promised with all the blessing grace gifts and operations thereof 2. God promises in the gospel to give himself I will be your God and you shall be my People This Promise is the highest the fullest and sweetest of all promises Austin speaking of it breaketh forth in Admiration VVhat is better than this goodness what is or can be greater happiness than this can God give any thing greater than himself 3. VVhatsoever he is has or can do in a gracious way is promised to be given in this one promise He is one Eternal All-sufficient Immutable Infinite Glorious Incomprehensible Omniscient Omnipresent Holy and Gracious God His Goodness Truth Power VVisdom Mercy Loving-kindness Faithfulness is ingaged for Believers 4. O what is in man that thou art mindful of him is all below thy self too little and not good enough for man that thou givest thy self to fill and satisfie him All that God is or hath so far as communicative is promised c. Life Light Grace Strength VVealth Riches Pleasure Honour is the Believers 5. VVhatsoever he can do so far as comports with his own glory and our good is pomised viz. to feed support suppress fears prevent danger keep in or deliver out of trouble c. 6. The greatness of this Promise will appear by Considering what all other things are in comparison of God if heaven be nothing what is earth in comparison of him all other things come from him as water from a Fountain what are all things without him whether Spiritual or Temporal consider the necessity of him men make a shift to live without enjoying God tho' such are dead whilst they live but know not how to die without him nothing but God is a suitable good for the Soul 'T is not Cloaths that can Cloath it it is not Silver Gold nor Pearl which can adorn it 't is not fire that can warm it nor bread can feed it nor wine can chear it nor money can satisfie it nor earthly Friends can comfort it it is God only that can supply all the wants and necessities of the Soul 7. This is a great promise because nothing is yours till God is yours by Union with him the Soul is interested into all spiritual and temporal good things 8. 'T is a part and portion which can never be spent you may live upon God there is enough in him for Millions and Millions of Millions See God a Portion God is better than heaven better than grace better than glory better than things present or things to come the promises are like a rich Ring of Gold but this is the rare Diamond in that Ring it is the Crown the Top Excellency of all promises his Wisdom is the Souls for Direction his Power for Protection his Grace for its Acceptation his Spirit for its Consolation his Creatures on earth to serve us his Angels to Guard us his Ordinances to Feed and Strengthen us his Grace to Adorn us his Riches to Advance and Crown us to Eternity This is a great Promise the greatest Promise God gives Light when he gives himself he gives Life when he gives himself God is Light without Obscurity how sweet is that Light he is Life without Mortality how sweet is that Life Peace without perplexity Love without Mutability how sweet is such Love God fills and satisfies all that enjoy him beyond God the heart can desire nothing 8. Promises of the Gospel are glorious and precious Promises if we consider the seasonableness and suitableness of them Rest is Promised to the Weary Soul Food to the Hungry Soul Cloaths to the Naked Soul Pardon to the Guilty Soul Liberty to the Captive Soul Strength to the Weak Soul Health and healing to the Sick and Wounded Soul Courage to the Faint-hearted Soul Riches to the Poor and Needy Soul Light to the Blind Soul Life to the Condemned Soul VVere a man cast for Life and condemned to die a painful and horrible Death suppose it were to be burnt or rosted alive and a pardon should be proffered to him in the very nick of time how sweet and precious would that be to him even so seasonable and sweet are the Promises of the Gospel to poor condemned sinners God gives them into the Soul when it sees 't is just dropping into Hell to be burned for ever in eternal Flames 9. Promises of the Gospel are glorious in respect of the firmness and stability of them Gospel Promises are firm and sure Promises 1. Made or given forth by one who cannot lye nor deny himself In hope of Eternal life which God that cannot lye promised before the world began 2. They are not yea and nay not uncertain doubtful mutable and variable but yea and Amen in Christ Jesus God ever kept his Promise with his People 1. He Promised Noah he would not drown the VVorld any more and how graciously hath he kept that Promise and continued the token of it in the Cloud unto this day 2. God promised Abraham a Son and will work Miracles rather than not make that promise good 3.
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24