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
a Signet The Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God II. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God representing him unto Men he manifesteth God unto us He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Invisible God because partaking of the Nature of the Father the Goodness Power Holiness Grace and all other glorious Properties of God do shine forth or are represented declared and expressed to us III. Christ represents God the Father to Believers in his true Form Character or Likeness whom we see not as he is in himself nor can see he dwelling in inaccessible Light at an infinite distance of Divine Nature and manner of Being from our Apprehensions and Conceptions No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him IV. Christ respecting his Essence is the same God with the Father but the Subsistences or Persons of the Father and Son are different and so not the same V. Christ being the express Image of the Father brings into our Minds what kind or manner of God the Almighty is his Excellencies and glorious Perfections are hereby presented as it were to our view By which means we are taken up into holy Meditations and Contemplations of him whom by reason of Sin we had forgotten and lost the true knowledg of VI. Christ being the express Image of God the Father who is the blessed and only Potentate and the glorious King of Heaven and Earth who hath dear and tender Love to us his poor Creatures who is our Friend Husband Father gracious and chief Benefactor causes all true Believers greatly to prize love and esteem the Lord Jesus not only for his own sake but for the sake of him whom he doth resemble and represent VII Christ God-Man in one Person or God manifested in the Flesh the glorious Representation of the Father to Sinners is the Admiration of Saints and Angels 't is a great Mystery and comprehends the Depths of God That the Glory of God should shine forth in the Nature of Man is and will be the Wonder of both Worlds t is judg'd by all the Godly to be the Master-piece of Divine Wisdom Metaphor I. AMong Men the Substance of a Thing hath the precedency or is before the Sign or Image of it the Person and then the Picture or Emblem of it II. An Image Figure or Character among Men cannot fully and perfectly in every thing express or represent the Person 't is made for it differs in Matter Life and Motion c. III. 'T is gross Idolatry to worship Images or the Likeness of any Thing in Heaven above or the Earth beneath IV. Other Images are soon marr'd and pass away Disparity I. THat which is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being or existing and subsisting in the Form of God that is being so essentially for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form in the Deity but what is essential unto it This Christ was absolutely antecedently to his Incarnation the whole Nature of God being in him and consequently he being in the Son of God II. Christ is a lively perfect and compleat Image Character and Representation of all the glorious Attributes Excellencies and Perfections of the Father the Fulness of the Godhead dwelling bodily in him Were it not so he could not gloriously represent unto us the Person of the Father nor could we by contemplation of him be led to an Acquaintance with the Person of the Father 1. The Father is from Everlasting so is the Son 2. The Father is a perfect Divine Person or Subsistence so is the Son 3. The Father hath Life in himself so hath the Son Life in himself 4. The Father created the World so did the Son 5. The Father upholds all things by the Word of his Power so doth the Son 6. All things were made for the Father so all things were made for the Son 7. The Father is to be worshipped so is the Son 8. The Father knows all things and searches the Heart so doth the Son 9. The Father is in the Son so is the Son in the Father The Father is in me and I in him The Father being thus in the Son and the Son in the Father all the glorious Properties of the one shine forth in the other The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation requires that the Manifestation and Communication of the Father to us be through the Son 10. All other Perfections of the Father shine forth in Christ 't is he that makes them manifest to us according to that of the Apostle For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways but wherein doth it shine more gloriously than in the Son 's working about our Redemption in reconciling Justice and Mercy in punishing Sin and pardoning the Sinner To the intent that now unto the Principalities and Powers in heavenly Places might be made known by the Church the manifold Wisdom of God 11. The Father is still of Goodness and Love to Man this appears in his making of him Supreme over all Creatures on Earth But what is this Favour and Goodness to that which is manifested in and by Christ in raising him up when a Rebel and vile Traitor to the Honour and Dignity of a Son and to accomplish this to give his only begotten Son to die in his stead He made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Christ hath redeemed us from the Curse of the Law being made a Curse for us There was much Favour and Love in the Blessings and Privileges of Creation but in Redemption Mercy is magnified likewise to admiration and shines in equal Glory 12. God the Father is infinitely holy just and righteous His Holiness and Justice appeared in casting off the fallen Angels and by executing his Severity upon our first Parents and by destroying Sodom and Gomorrah and the Cities about them and in several other respects Yet how much more abundantly doth his Holiness and Justice shine forth in the Son the Image of the Father when he came forth to redeem Mankind in that he made his Soul an Offering for Sin God letting out his Wrath upon him sparing him not when he stood in the place of the Sinner For the Transgressions of my People was he stricken As Mr. Burroughs observes there is nothing sets out God's Justice Holiness and infinite Hatred of Sin like this c. Our Nature is united to the Divine Nature of God that so by that mystical Union Grace and Holiness might be communicated in a
be taken either from a simple similitude or from Analogye or proportion And that these two are different because there may be a similitude betwixt two as between a living and a painted man whence the name of the Man is ascribed to the picture But in proportion two answers two as Aristotle in his second Book of the Soul compares a â—â—oot to the Mouth because it performs the same office to a Plant as the Mouth does to a living Creature Here is indeed a double similitude for a Plant is compared to a living Creature and the Root to his Mouth because Plants receive their nourishment from the Root as a living Creature does by the Mouth Of the first sort is that Metaphor when drops of Dew are called Pearls when Flowers are called Stars or a gross corpulent man is called a hog Of the later are when the master of a Ship has been by Poets compared to a Waggoner and e contra because he takes the same care of his Waggon as as the Master does of his Ship In Scripture Metaphors we shall observe the same distinction but promiscuously 2. As to its difference from a similitude and Parable the difference is either contracted or more large for in a similitude there is a manifest comparison of one thing with another and so 't is a logical Argument but in a Metaphor there is one thing put for another that 's like it which nevertheless in its explication is to be handled by an apparent similitude And we are to note here that frequently in Scripture especially in the Proverbs of Solomon a Word or Phrase may be expounded by the deficient particle And in such it is rather a contracted Similitude then a Metaphor and therefore many things of that nature are not hereafter reckoned amongst Metaphors 3. As to its Dignity as this Trope is the most frequent so it the most florid and pleasant giving a most wonderful energy or power and evidence to the style of Holy Scripture so that it may be truly called the Academy or School where God Communicates the knowledge of Nature and the Creation to his Scholars affording matter enough for their most serious and diligent study making plain those Divine and glorious matters therein revealed in terms which call for deep scrutiny and search into their Nature and Proprieties For as Rivet tells us Isag. ad Script Sacr. cap. 5. p. 49. The Scripture chiefly treating about things relating to Grace and Glory yet affords occasion for the perfection and study of all Phylosophical knowledge and borrows so much of natural things as may serve for a looking-glass to represent Divine things to our Eyes c. 4. As to the manner of handling whereas the properties of things from whence they are deduced are many and various there must be great care and accuracy used to find out the Reason of the similitude and the Scope or intention of the Comparison lest there may be an Abberration from the proper coherence of the Text or the Analogy of Faith to do this it is needful that a person be well acquainted with the respective Natures and the Phylosophical Notions and Theories of all things from whence this Trope is taken as also with the peculiar Customes and distinct qualities of other Nations particularly the ancient Jewish state in their Ecclesiaâ—â—tical and Civil Government and Oeconomy besides the knowledge of the Original Languages in which the Scriptures were penned as Hebrew and Greek which very frequently carry a native Grace and emphatical fulness hardly expressible with the same beauty and significancy in a Translation More particularly there ought to be care taken that one Metaphor be not strained to express things in themselves quite opposite nor make the parallels run till they grow lame for one Metaphor may be brought to signifie many things with respect to some different qualities and diverse Attributes Thus Christ is called a Lyon Rev. 5.5 because noble Heroick and unconquerable The Devil is called a Lyon because roaring rapacious and devouring 1 Pet. 5.8 Wicked men and Tyrants are called so Job 4.10 11. 2 Tim. 4.17 Because they are fierce outragious and cruel to weaker men as the Lyon is to weaker Creatures By the like Reason an Vnicorn is compared to the Goldly with respect to its strength and courage Psal. 92.10 And to the wicked because of its desperate boldness and spitefulness Psal. 22.21 Leaven expresses the wonderful force and penetrating vertue of the Word and Kingdom of God Matth. 13.33 With respect to its piercing and diffusive quality but it is applyed to corrupt and evil Doctrine Matth. 16.6 1 Cor. 5.6 7. Because of its malignant and sowring quality which is also very spreading and insinuates it self into all the parts Sleep Metaphorically denotes the quiet and peaceable Death of the Godly 1 Thess. 4.13 14. And the carnal security carelessness and infidelity of sinners Rom. 13.11 Eph. 5.14 The Sun amongst other things denotes happiness because of its light and splendor Judg. 5.31 and in felicity or misfortune because of its scorching and excessive heat Psal. 121.6 Matth. 13.6 21. c. A shadow signifies protection against evils as Esa. 49.2 and many other places because it defends from intemperate heat It also denotes great perils and calamities as Psal. 23.4 Luke 1.79 because of its darkness and foggyness which are symbols of sorrow and evil A River Metaphorically denotes plenty of good and desirable things Psal. 36. 8. 46.4 Esa. 66 12. Because of the abundance of its Waters and the usefulness thereof well known It also denotes terrors perils and overwhelmings Psal. 18.4 and 124.4 because of the danger of its rapid and sudden inundations The Harvest is used in a good sence Psal. 126.4 5 6. Matth. 9.37 And elsewhere because of the great profit and necessity of the gathered fruit 'T is also used in a bad sence Jer. 51.33 Joel 3.13 because it is cut down and destroyed Treasure and Treasurer is also to be understood in a good sence Matth. 6.20 c and in a bad sence Rom. 2.5 both are joyned Matth. 12.35 Sometimes Metaphors taken from diverse things are joyned together where there is a necessity of a distinct enumeration an evident example of this we have Lam. 3. to the 16. ver Where Metaphors are taken sometimes from Men of different circumstances and capacities sometimes from Beasts to set forth the punishments inflicted by God So in Eph. 2.20 The Metaphors taken from Civil Society and from building are joyned together to set forth the Mystical Conjunction of the Godly in Christ c. 5. As to the variety of the Metaphors Bartholinus rightly says That they may be taken from all things in the World whether substances or accidents natural or artificial things And Cicero says Nihil est in rerum natura unde simile duci non possit that there is nothing in nature from whence a similitude may not be brought adding that the variety of Metaphors is
meant To this passage the Apostle Paul alludes Rom. 16.20 And the God of peace shall bruise Satan under your Feet shortly c. Such a treading under Foot as is used in a Wine-Press is ascribed to God Lam. 1.5 By which the extream Oppression and Affliction of men is noted To this may be refered that emphatical phrase Esa. 63.3 I have trodden the wine-press alone c. which is spoken of Christ who by his Merit and satisfaction freed us from our Enemies whom he crushed under his Feet Hitherto of Actions which concern the rational Soul and such as concern the animal faculty follow which are threefold as it respects the present purpose 1. The Actions of the External senses which are five 2. The Actions of the Locomotive faculty or which respect motion and local situation 3. Actions procreating or generating which Physitians calls vegative but we reduce it to the Animal for vegetatives are comprehended under it Seeing or Sight is attributed to God by which as was said before when we treated of Eyes his most exact knowledge is intimated Exod. 32.9 I have seen this People and behold it is a stiff-necked People that is I very well know how wicked they are 1 Sam. 16.7 A man looketh on what 's before his Eye but the Lord sees to the Heart that is he hath an exact prospect into the very thoughts of the Heart and the whole inward frame of the mind and accordingly Judges Psal. 11.4 The Lords Eyes behold his Eye-lids try the Children of mens 't is a singular passage which we find John 5.19 Where Christ says of himself Verily verily I say unto you the Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise Here the Sight of Christ is equal with the Omniscient Fathers and consequently his Omnipotence is equal and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 energy or power in operation Upon this and the following verse Erasmus thus paraphrases I affirm it again and again that the Son who wholly depends on the Father can of himself do nothing forasmuch as he is not of himself but what he sees the Father do the same does he their Will and Power is the very same with the Father there is Authority and whatsoever the Son is or can do is derived from him Whatsoever therefore the Father hath done the same in the like manner is wrought by the Son because of the equality of the Communicated power Amongst men the Sons oftentimes degenerate from the Fathers neither have they always the same Will and Faculty but the matter is otherwise here the Father loves the Son alone and begot him most like himself and transfer'd an equal power of operation into him shewing him all things that are to be done by himself he is sent forth as the great exemplar by him in all other matters the operation of each is common c. 2. By the Sight of God his Providence over his Creatures is to be understood sometimes denoting his approbation favour Grace and good Will as Gen. 1.4 And God saw that the Light was good c. So verses 10 12 18 21 25. After which is annexed a general sentence verse 31. And God saw every thing that he had made and behold it was very good Which signifies his Divine approbation of his created works and his sanction of the duration of Natures order to the end of the World See Psal. 104.30 31. c. Hence comes that form of Speech when God is said to See denoting his Providence of certain persons or things under his immediate Care and Government as Gen. 16.13 Thou God Seest me that is thou providest for me And Gen. 22.8 God will See that is provide himself a Lamb for a Burnt-offering It is not to be understood that Abraham knew before hand that he should find a Ram to offer for a Sacrifice to God instead of Isaac but that he would quiet his Son by that kind of answer he being solicitous and inquisitive for the Lamb that should be offer'd for a Burnt-offering therefore he intimates that Isaac should leave it to the Care of Divine Providence and as Abraham spoke the event happ'ned for he lifted up his Eyes verse 13. and beheld the Sacrifice to be offered and so he gave the place a Name viz. Jehovah-jireh that is God shall see verse 14. c. So 1 Sam. 16.1 I have Seen me a King among his Sons that is as our Translation has it I have provided and chosen me a King More specially the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicere or Seeing or respect of God as it concerns men denotes his Approbation Mercy Care and Help Of which Illyricus in Clave There is in this a twofold figure viz. An Anthropopathy in as much as Sight is ascribed to God then a Metalepsis or Metonymie because the external motion of the Eyes the Effect being put for the Cause signifies the inward affection of the Mind For it takes in the external help which is the consequent of the internal affection and the external motion of the Eyes so that here is a third Trope Gen. 4.4 And the Lord had respect unto Abel and to his Offering and verse 5. but unto Cain and his Offering he had not respect that is he accepted and approved of the one but not of the other See Num. 16.15 1 Sam. 1.11 Psal. 9.13 14. and 10.13 14. Psal. 84.9 10. Psal. 102.17 18. and 74.19.20 Psal. 113.6 Esa. 66.2 Lam. 4.16 and 5.1 Jon. 3.10 Luk. 1.25 48. c. Deut. 26 15. Psal. 80.14 15. Psal. 102.20 Lam. 3.50 c. Hitherto the phrase of Gods Seeing or Respecting denotes his Favour and Love which is sometimes directed to the object as when he is said to have respect to the Man or his Offering sometimes to an internal Cause as when he is said to have respect to his Covenant that is the declaration of his Mercy and Grace that way expressed to man Psal. 74.19 20. Likewise when he is said to look upon the Face of his Annointed that is Christ who is our Mediator and Saviour for whose sake David Prays for a blessing calling him the Servant of the Lord 2 Chron. 17.19 And the Word of the Lord 2 Sam. 7.21 See 1 Chron. 17.17 2. It denotes Evil as Wrath Vengeance and Punishment as Exod. 14.24 And it came to pass that in the morning Watch the Lord looked unto the Host of the Egyptians through the pillar of Fire and of the Cloud and troubled them c. 1 Chron. 12.17 Psal. 104.31 32. Jer. 3.8 Lam. 3.36 Ezek. 16.50 c. Hearing is attributed to God in which likewise his Grace and Benevolence in satisfying the desires of his People and in a ready hearing their Prayers and Sighs is denoted as Gen. 16.11 The Lord hath heard thy Affliction Exod. 2.24 And God heard their groaning 2 King 20.5 I have heard thy Prayer
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
signifies to know or understand Gen. 42.1 Eccl. 1.16 Jer. 2.31 Matth. 2.16 and 9.2 4. Rom. 7.23 with ver 7. Rev. 1.12 To think or consider Gen. 20.10 and 49.15 Eccl. 1.14 Isa. 22.9 and 5.12 Matth. 6.26 see Luk. 12.24 Rom. 11.22 Col. 4.17 Jam. 1.25 To provide carefully Gen. 41.33 c. or avoid hurt Matth. 9.30 Mark 12.38 c. 3. It signifies spiritual vision as the Prophecies Num. 24.16 17. 1 Sam. 9.9 Isa. 30.10 c. It is said of Angels that they desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into the Mysteries of the Gospel 1 Pet. 1.12 that is they coveted a full and perfect knowledge of it such is the Majesty and Beauty of that blessed Mystery To Sight is oppos'd Blindness by which the want of true Faith and Gospel Illumination is noted Isa. 42.18 19. Lam. 4.14 Matth. 15.14 and 23.16 24 26. Joh. 9.39 Rom. 2.19 2 Pet. 1.9 1 Joh. 2.11 Rev. 3.17 Blindness attributed to the VVicked Denotes three things as 1. 1 Joh. 2.11 Darkness hath blinded his Eyes this is the proximate and immediate Cause viz. a corrupt mind and VVill expressed by the term Darkness See Eph. 4.18 2. 2 Cor. 4.4 It is said that the God of this world hath blinded the Eyes of them that Believe not c. This is the first cause of all Evil and Condemnation viz. the Devil seducing and hardning men 3. John 12.40 It is said He that is God hath blinded their Eyes In what respects this is attributed to God the great and sole Fountain of Goodness and Mercy you may find expounded in Gram. Sacra p. 285.286 It is said Exod. 23.8 That gifts blind the seeing that is Bribes corrupt the wise and skilful to pervert Justice And therefore blindness with the Synonimous Terms are ascribed to the wicked that will not take Counsel Deut. 28.28 Esa. 8.21 2â—â— and 59.9 10. Zeph. 1.17 The Object of sight are Colours Of these Whiteness is a most exact symbol of inward purity and cleansing from sin Psal. 51.7 Esa. 1.18 Rev. 7.14 A metaphor taken from Linnen which when foul is restor'd to its colour by washing and cleansing it from all spots Outward Whiteness as by rubbing of chalk or washing with Lime denotes Hypocrisie Act. 23.2 See Matth. 23.27 Ezek. 13.10 and 22.28 c. Of the White Stone Rev. 2.17 we will treat anon Redness or a Red colour is attributed to Sin Esa. 1.18 where the Prophets respects Blood as ver 15. by which not only Homicides or killing of men is metonymically understood but also all enormous sins by a Synecdoche For as blood rashly spilt contaminates the Homicide and renders him guilty 1 Kings 2.5 6 31.32 33. So Sins are nothing but an abominable spot and contamination in the sight of God To this cursed Redness the blessed blood of Christ is oppos'd which expiates sin and converts it into whiteness See Rev. 1.5 and 7.14 c. Blackness with Comeliness is mentioned as the beauty of the Spouse Cant. 1.5 The first denoting Sin and Affliction the latter Divine Grace which Regenerates and Renews Augustine says Black by Nature fair by Grace black in Original sin fair by Regeneration Beda upon the place Black by the adversity of oppressions but fair by the Beauty of vertues Whiteness and Redness are attributed to the heavenly Spouse Cant. 5.10 denoting extraordinary beauty loveliness and health the native sign of which that colour is Some say that he is called white with respect to his Divinity and red with respect to his humanity White because of his purity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being without sin and red because his blood was pour'd out c. Hearing and to Hear denotes 1. The inward understanding intelligence or discretion of the mind Gen. 11.7 and 41.15 and 42.23 2 Kings 18.26 Esa. 36.11 Jerem. 5.15 Matth. 13.13 1 Cor. 14.2 c. 2. Approbation and Obedience Gen. 3.17 21.12 Josh. 1.17 18. Judg. 2.17 20. Deut. 18.19 1 Sam. 2.25 Prov. 4.1 Esa. 33.15 Matth. 17.5 John 8.47 9.27 10.27 1 Tim. 4.16 See Jam. 1.22 c. To Hearing is oppos'd Deafness denoting unbelieving wicked and obstinate sinners Esa. 42.18 19. with 6.10 't is spoke of the Converted Esa. 29.18 Smell what relates to this sence we have in part shewed before A thread of Tow is said to Smell the Fire so the Hebrew Judg. 16.9 when it touches it and finds its force See chap. 15.14 also Job 14.9 and 39.25 Bad Report is said to stink Gen. 34.30 Exod. 5.21 1 Sam. 13.4 2 Sam. 10.6 16.21 Dan. 6.14 To Tast is put for to understand experience or enjoy Psal. 34.8 9. Prov. 31.18 Matth. 16.28 John 8.52 Heb. 6.4 5. 1 Pet. 2.3 Hence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gustus Tast translated to the Mind signifies Counsel Judgment or Reason 1 Sam. 21.13 25.33 Psal. 119.66 Prov. 11.22 Job 12.20 Dan. 3.10.12 Jonas 3.7 Sweetness or to be sweet is a metaphor well known and signifies to delight or to be well pleased in a thing Job 20.12 Psal. 55.14 Prov. 3.24 and 9.17 where by a metaphor of stol'n Waters which are said to be sweet and bread of Secrecies to be pleasant wicked Company-keeping with an Adulteress is expressed Cant. 2.3 14. 5.16 Jer. 31.26 c. See Prov. 3.22 Psal. 19.10 11. Psal. 119.103 Bitterness or to be bitter denotes an overwhelming with Calamity which are as hateful to the mind and sense as bitterness is to the Taste Gen. 26.35 Exod. 1.14 Ruth 1.20 1 Sam. 30.6 and 1.10 2 Kin. 4.27 Job 13.26 and 21.25 Prov. 17.25 Isa. 38.17 Lam. 3.15 Ezek. 3.14 Zach. 12.10 c. Isa. 24.9 It betokens that which is evil and hurtful Prov. 5.4 Jer. 2.19 and so is applyed to Idols Hos. 12.15 More especially it denotes anger or fierceness and cruelty of Mind Gen. 49.23 Judg. 18.25 2 Sam. 17.8 Hab. 1.6 Eph. 4.31 Col. 3.19 It denotes Calumnie Rom. 3.14 Jam. 3.14 with ver 8 9 10 11. Sin as Acts 8.23 Rom. 3.14 Heb. 12.15 Matth. 26.75 Luk. 22.62 The Object of Touch is hard and soft Hardness is spoken 1. Of Men and denotes 1 Pravity Pertinacy and Stubbornness of Mind Exod. 7.3 and 13.15 Deut. 2.30 and 10.16 Prov. 28.15 Isa. 48.4 63.17 Ezek. 2.4 Matth. 19.8 Mark 10.5 Acts 19.9 Rom. 2.5 and 9.18 Heb. 3.8 13 15. and 4.7 2 It denotes cruelty and unmercifulness Gen. 49.7 Judg. 4.24 1 Sam. 5.7 Isa. 8.22 and 19.4 Matth. 25.24 3 Afflictions and sadness 1 Sam. 1.15 Job 30.25 Psal. 60.5 c. 2. Of Things and so their perplexity difficulty and grievousness is intimated Gen. 35.16 17. Deut. 1.17 and chap. 15.18 2 Sam. 2.17 Acts 9.5 Jam. 3.4 3. Of Speech and words as when they are bitter Gen. 42.7 2 Sam. 19 4â—â— Psal. 31.18 when they are difficult to be understood 2 Kin. 2.10 Joh. 6.60 He is call'd hard who denounces evil or adversity or any misfortune 1 Kin. 14.6 Softness is apply'd 1. To the heart of man
gentle and mild ways to reclaim them XVIII If a mild Fatherly intreaty and gentle usage will not reclaim them the Father uses a Rod and chastises them because he loves them XIX A Father corrects his Children not that he delights in it but because it is absolutely necessary he proportions the punishment to the Crime his Bowels yerning upon them the while and when the Chastisement has effected its end he is ready with open Arms to receive them as in the case of the Prodigal XX. A Father provides a Portion for his Children and takes care of their future maintenance and subsistence it being his duty to lay up for them PARALLEL I. GOd is the Author of Spiritual Being to his People Of his own will begat he us with the Word of Truth Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. Hence Believers are called his Children begotten by his holy Word and Spirit II. God the Spiritual Father nourishes and with Parental tenderness brings up his Children hence 't is said they are born up by him from the Belly and carried from the Womb To be laid to the Breast like new-born Babes that they may receive the sincere Milk of the Word III. God Cloaths his Saints He that so Cloaths the grass of the field shall he not much more Cloath you O ye of little Faith He Cloaths them with the Garments of Salvation covers them with the Robe of Righteousness and adorns them with the graces of his Spirit and Evangelical Holiness that he might take the more delight in him IV. God so loved his children that he sent his only begotten Son to save them In love to their Souls he delivers them they are precious in his sight and honourable and therefore he hath loved them c. Like as a Father pitieth his Children so the Lord pitieth them that fear him V. God saves and defends his Children from their Soul-Enemies as Sin Satan Spiritual Wickedness in high places which without his help would be too strong for them therefore he covers them with his wing from the rage and malice of Persecutors he is always ready to take their part If it had not been the Lord who was on our side says David when men rose up against us then they had swallowed us up quick c. What a strict charge does the Lord give to the Ungodly touching his Israel When they went from Nation to Nation and from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm VI. God is exceeding tender and thoughtful of the Babes and weak ones among his people and gives particular charge concerning them unto his Ministers Strengthen ye the weak hands and confirm the feeble knees And in another place Comfort the feeble minded support the weak He is said to gather the Lambs with his arm and carry them in his bosom and gently to lead those that are with young VII God provides Food for his people and whatsoever else they want The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing There is no want to them that fear him He abundantly blesses Sions provision and satisfies her poor with bread Gives meat to them that fear him for he is ever mindful of his Covenant He provides Physick for their Soul-Diseases Bless the Lord O my Soul says David who forgiveth all thine iniquities who healeth all thy diseases VIII The Lord takes great delight to hear his little Children his Babes in Christ learn to pray and open their wants to him and though they stammer out a request or sigh or lisp out a Petition he is willing to hear and answer them His Spirit helps their infirmities for they know not what they should pray for as they ought and maketh intercession for them with unutterable groans Though like the Prophet they chatter like a â—â—rane yet he will not despise them but rather lend his Ear to them than to the vain pomp and empty Ceremonies of Formalists and the specious performances of the Hypocrite IX God is proposed by Christ as a holy patern and example to his Saints Be ye perfect as your Father in heaven is perfect And in another place Be ye merciful as your Father also is merciful God is not soon angry but patient and long-suffering so should his Children be c. X. The Lord God loves such of his Spiritual Children best who walk closest with him who are holy as he is holy pure as he is pure who are changed into his Image made partakers of the Divine Nature Daniel was greatly beloved and David recorded to be a Man after Gods own heart by way of Eminency and John is called the beloved Disciple after the same manner For it is agreeable to Reason and Equity that where there is the nearest similitude there should be the dearest love and Vnion XI None teacheth like the heavenly Father none more careful to train up and instruct his Children in right ways he hath given them his holy Word which is able to make them wise to salvation Prophets Evangelists Apostles Pastors and Teachers to instruct them Rules to walk by Precepts of behaviour towards Enemies and Friends high and low rich and poor I will teach you saith the Lord what ye shall do He teaches sinners in the way He teacheth the hand to war it is he only that teacheth to profit Isa. 48.17 In a word he hath given them the Lord Jesus in whom are hid all the Treasures of wisdom and knowledge XII The Ears of the Lord are ever open to the crys of his Children Ask and ye shall receive c. whatsoever ye shall ask in prayer believing ye shall receive This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we have desired of him XIII The Lord God knows what 's best for his Children and never fails to supply them if they ask in Faith He never refuses but when they ask amiss Ye ask and receive not says the Apostle James because ye ask amiss c. XIV The heavenly Father when Israel would be going on in a course of Idolatry and sin tells them he will hedge up their way with thorns and make a wall c. that is to stop Israels pursuit insomuch that she shall not overtake her Lovers As the Lord has a hedge of protection to secure his people from evil Isa. 5.5 Job 1.10 so he has a hedge of affliction to keep them from evil The hedge of thorns is a Metaphor and signifies much trouble and difficulty of
shall be considered in a fourfold respect Viz. 1. It s Nature 2. It s Extent 3. It s Signification 4. It s Usefulness And under these Considerations it affords matter for the ensuing Parallel METAPHOR I. A Portion or Inheritance is a Gift II. A Portion or Inheritance as it includes Education and provision of future maintainance is the best gift that men can dispose of III. A Portion or Inheritance is given to advance the honour and interest of the person on whom it is bestow'd IV. A Portion or Inheritance as it is the best for quality so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor a good and great Predecessor Father or Benefactor gives like himself in quantity as well as quality V. Portion or Inheritance implies or supposes Relation Men do not give Portions to Forreign Strangers or Enemies but to Relations that are so Naturally or by Adoption VI. A Portion or Inheritance signifieth love and good will to the Subject Men never give Portions and Inheritances out of hatred and ill will VII The Gift of Portion and Inheriance is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity VIII A Portion or Inheritance frees from that Contempt others are exposed to that have none they that have no Portion are acounted poor beggarly and inconsiderable Persons Men of no Esteem IX A great Portion or Inheritance doth not only free from Contempt but procures many Friends as Solomon speaks the Rich hath many Friends X. A great Portion or Inheritance makes a Man to value himself accordingly he will not joyn in Affinity with any who are not suitable to him or are much below him XI A great Portion frees a Man from fear of want and so elevates his Mind to a more noble and high degree of living than those that have none XII A Man that hath the greatest Portion and Inheritance will not be perswaded to change Estates with other Men. XIII An earthly Man that has a great Portion esteems highly of it as appears by the Young Man in the Gospel and as Christ saith Where your Treasure is there will your Hearts be also XIV A great Portion or Inheritance makes way for Entrance into or Alliance with a great and noble Family XV. A great Portion or Inheritance makes a Man able to do more Good than multitudes of others can he can help those he loves and oftentimes Enemies receive Advantage by him XVI A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below yea with the best of every sort whether for Necessity or to make the Life comfortable a Man lives upon his Portion and reaps whatsoever Good Profit or Pleasure it is capable to afford him PARALLEL I. GOd hath given himself to his people to be their Portion for ever II. God being comprehensive of all spiritual good is the best gift that can be received and when he becomes a Portion to good men he makes them partakers of his Divine Nature gives them his holy Spirit even the wisdom that is above III. God in giving himself unto his people advances their honour and interest and makes them no less than Kings and Princes for when he makes them Heirs of God they then become Joynt-Heirs with Christ Instead of thy Father shall be thy Children whom thou mayst make Princes in all the Earth c. And hast made us unto our God Kings and Priests c. IV. God who is the greatest the richest and most liberal Predecessor Father or Benefactor always gives like himself in quantity and proportion Open thy mouth wide and I will fill it Ask and you shall receive that your joy may be full Ask what ye will and it shall be done for you c. Even above what you can ask or think He doth not only make them to inherit substance but he fills their Treasury makes all grace to abound towards them and with-holds no good thing from them that walk uprightly V. God is not the Portion of Devils or wicked men who are Enemies and Aliens the proud he knoweth afar off but he is the Portion of the Righteous such as are his Relations by Regeneration or Adoption if Children then Heirs But when he shall appear we shall be like him VI. God when he becometh the portion of any man it is out of love the greatest love and good will that ever was exprest a love that is admired because unmeasurable O the height and length c. What manner of love is this A love that is great large fathomless without end VII So God in becoming the Portion and Inheritance of Saints doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity The pure in Heart shall see God be with him and injoy him for ever Everlasting Joy shall be upon their Heads they shall obtain Joy and Gladness Sorrow and Sighing shall flee away VIII So Saints in having God to be their Portion are delivered from that Reproach and Contempt the Holy Scriptures cast upon others viz. on the Ungodly of the Earth who because they have no Part nor Portion in God are called poor blind and miserable whereas the Saints are called honourable and excellent ones Jabez was more honourable than his Brethren they are Men of Name Princes God's Treasure his beloved Ones his Jewels IX So the Saints having God to be theirs are not only freed from the greatest Contempt and made Honourable Ones but thereby come to have many Friends all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them as well as all Saints on Earth who bless and pray for them nay many times God makes their very Enemies to be at Peace with them X. So God being a Saint's Portion it makes him value himself upon the best and most worthy grounds in the World 1. Because he is rich 2. Inconceiveably rich 3. Really rich other Men great Men of the World are but seemlying rich 4. His Riches and Portion make him really Honourable truly Noble and renow'd in the sight of God Angels and Saints 5. Because God hath made him so rich and illustrious 6 Because he cannot be made poor by Men nor Devils His Riches are durable XI So when a Saint comes to know that God is his Portion how doth it free him from fear of want others have cause to fear they shall beg at Harvest and have nothing when he knows what Mines of Treasures are laid up for him against that day The Lord is my Shepherd therefore I shall not want yet will I rejoyce in the Lord I will joy in the God of my Salvation the Lord is my Portion saith my Soul therefore will I hope in him XII So a Saint knowing God is his Portion will not change his Estate with Kings
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents â—â—or bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
Men may swim in them 't is hard to find a Bottom X. Fountains are pleasant and delightful to behold 't is a lovely thing to see and abide by Fountains of Water they beautify and adorn a Place and make it much more pleasant and desirable Hence Fountains or Pools of Water Solomon reckons up as one of the Delights of the Sons of Men. XI Fountains are Places good to wash and bath in and have been made use of in former Times upon that account XII Fountains do not send out sweet Water and bitter nor fresh and salt that which is good and bad proceed not from the same Fountain XIII Fountains are sufficient to fill many great and small Vessels those that go thither may take what they need yea fill their Vessels to the Brim and not diminish of its Fulness XIV A Fountain is constant in its emanations or continual runnings and flowings forth XV. Many in former Times used to drink out of their Fountains XVI Fountains have Springs in themselves saith an eminent Writer and can never be emptied Streams may be dried up Cisterns may be broken and let the Water run out but the Water in a Fountain abides the same and is lasting Parallel I. FRom GOD as from a Fountain that great and glorious River of the Spirit flows it proceeds out of the Throne of God and the Lamb. Hence Christ is compared to a Fountain as well as the Father He is the Spring and Rise of all Spiritual Joy and Consolation the Head of all the Waters of Life With thee is the Well or Fountain of Life II. Christ hath Abundance yea a Fulness all Fulness of Grace and the Spirit is in him he received it not by measure He is given to be the Head â—â—ver all things to the Church which is his Body the Fulness of Him that filleth all things There is Abundance nay a Redundancy of all Divine Grace Peace and Refreshment in the Lord Jesus an Ocean or Sea of Goodness III. As the Lord Jesus contains so he retains the Waters of Life in himself He is a spiritual Fountain every way fit and well-compact in respect of that glorious Union of the two Natures in one Person to retain all heavenly Fulness and has ordered certain Passages as Conduit-Pipes viz. Ordinances and Promises which through the help of the Spirit lets out Divine Grace and Comfort in a gracious and orderly manner to all his Saints IV. Christ is a Fountain opened He hath made a Passage or Vent by assuming Man's Nature and dying on the Cross to let out his Grace and spiritual Blessings to the Sons of Men. And with what natural Freeness doth this Fountain run He seems restless always diffusing imparting and giving forth from Himself to all thirsty Souls Whoever will let him take of the Water of Life freely V. Jesus Christ filleth the humble Soul with Goodness He delights in the lowly Heart The lofty mountainous Spirits or dry heathy Souls retain not the Water of Life they cannor receive the things of the Spirit He resisteth the Proud but gives Grace to the Humble VI. Jesus Christ by letting forth his Spirit and heavenly Grace into the humble and lowly Heart maketh it very fruitful in Holiness and good Works The Churches of Christ like low Meadows near the Fountain whose Waters continually flow are always green and flourishing and know no Drought when the Wicked like Hills and dry Ground are barren and unprofitable VII The Waters of Life which flow from Jesus Christ the Divine Fountain are common to all None are forbid to come to Christ. The Poor and He that hath no Money no Worth or Righteousness in him is invited to come to these Waters VIII The Water in this spiritual Fountain Christ is pure clear as Chrystal there is no Mud nor the least mixture of any Defilement in it Men have endeavoured to foul and pollute the Doctrine of Christ and his Ordinances which flowed from him but Truth in it self in the Fountain is still the same and cannot be corrupted IX Jesus Christ is a deep Fountain We read of the deep Things of God Christ's Riches are said to be unsearchable There are such Depths of Mercy and Goodness in Christ that none can find a bottom His Love and Grace is very wonderful X. Christ is a delightful and pleasant Object There is no Fountain so lovely to the sensual Eye as Christ is to the Eye of Faith He is called a Fountain of Gardens or the Garden swelling-Fountain or Fountain of the Gardens as Mr. Ainsworth reads it The Church is a Garden Christ is the Fountain that waters it and how pleasant is a Fountain in a Garden At his right-hand there are Pleasures for evermore And thou shalt make them drink of the Rivers of thy Pleasure XI Christ is the Souls only Bath in this Fountain Sinners must wash if ever they would be clean 'T is his Blood that cleanses us from all Sin hence he is said to be a Fountain opened for Sin and for Vncleanness XII There is nothing unsavoury in Christ nothing bitter nor brackish in him whatsoever flows from this Fountain is sweet and good every drop of this Water is as sweet as Honey XIII Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him Believers may have here what they really want and yet diminish not from Christ's Fulness XIV Jesus Christ the heavenly Fountain hath never ceased running from the beginning of the World his Goodness always flows forth from one Generation to another XV. If any Man saith Christ be thirsty let him come unto me and drink XVI The Riches and Treasures of Christ are inexhaustible He is always full He has Springs in himself and can never be emptied nor dried up As for quantity so for quality this Fountain is ever the same never loses its lively Virtue and Efficacy the Watees that flow from hence have the same Operation that ever they had Prophet I. FOuntains are beholden to some other Thing as the Sea Springs and Vapors for their Waters the Rise and Original of their Waters is not from themselves II. Fountains only contain earthly and elementary Water III. Other Fountains can't heal Distempers or Diseases of the Soul but few have that virtue in them as to heal the Body IV. Fountains cannot give Life tho they may help to preserve and maintain it V. He that drinks of the Water of other Fountains may thirst again VI. Other Fountains may be fill'd and stopp'd up as the Well that Abraham's Servants digged or however the Streams may be stayed Disparity I. JEsus Christ is God and as so considered hath all Fulness originally and independently in Himself being Superintendent over all Creatures He that made Heaven and Earth the Sea and Fountains of Water II. Christ is a Fountain that contains spiritual Water of
a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is opened for Sin and Uncleanness of the inward Man more especially IV. Christ giveth Life to Men yea a threefold Life 1. Natural Life 2. A Spiritual Life 3. Eternal Life He raises from the Dead and quickens whom he will hence called our Life V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness He cannot be stopp'p up by the Skill of Men nor Devils nay none can hinder the glorious Streams that flow from Him from watering and refreshing his People Inferences I. WE may infer from hence That Sin is of an hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II Behold the exceeding Greatness of God's Love and of the Love of Christ to polluted Mankind in providing such a Fountain to wash their Souls their defiled Souls in III. Be sure that God's People shall never want sufficient Means for inward cleansing and purification IV. How inexcusable are those that die in their Filthiness under the Gospel If Naaman after the Prophet directed him to wash in Jordan had returned without washing who would have pitied him if he had died a Leper Sinner who will pity thee if thou refusest to wash and 〈◊〉 clean V. Let polluted and unclean Sinners come to this Fountain and for their further encouragement observe these following Motives and Considerations 1. There is abundance of Filth in thy Heart and Life which must be purged and washed away or thou must perish 2. There is no Fountain can wash away thy Sin but this all Soul-cleansing is by Christ's Blood All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood the like does Baptismal Washing the outward Washing of the Body signifies the inward Washing by Faith in this Fountain 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt of Sin and from the Filth of Sin also 4. This Fountain is opened which Expression signifies 1. The Willingness of Christ to accept and embrace poor Sinners 2. It shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews the Differences between Law and Gospel Christ was a Fountain for Sin under the Law but he was as it were a sealed Fountain or hid and vailed under many Types Shadows and Ceremonial Washings the Stone is now removed that lay upon the Mouth of the Well 3. It shews the Readiness and Easiness of Access which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away 7. Consider the happy State of all such as are made clean 8. Thou knowest not how soon this Fountain may be shut up as to thee Caution Take heed of slighting and undervaluing of the Fountain of Christ's Blood What do they less than slight it who think they can get cleansing from Sin by the Light within What do the Papists less who have other Purgations who go to their Mass and call that a propitiatory Sacrifice who go to the Merits of their own Works thinking thereby to expiate Sin and purchase God's Favour What do all such else that rely upon the Mercy of God without having an eye and respect to Christ's Blood What do all those less that never come tho very guilty and unclean and often invited to this Fountain Let the opening of this Fountain move thee to open thy Heart Exhort To love him who hath washed thee to be thankful to believe to be humble and deny thy self When ever thou seest a Fountain of Water think upon Christ the spiritual Fountain Consolat Here is Comfort a Fountain of Comfort for poor Saints Thou hast a bitter Fountain in thee here is a sweet one to cleanse thee Thou hast a filthy Fountain here is a clear and chrystal one to bathe and wash thee Christ is more able to cleanse than Sin is to defile Darest thou say that thy Filth is greater than this Fountain can wash away O Soul Christ can wash the Black-Moor white Remember whatever Satan says this Fountain is open Christ the Head Col. 2.19 Not holding the Head THe Son of God is very often in the holy Scriptures called an Head and may be so for divers Considerations 1. In respect of Angels He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man the Head of every Man is Christ. 3. In respect of the Powers of the World He is the Head of Kings and Princes and all the Powers of the Earth 4. He is the Head of the Gospel-Building The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples Metaphor I. THe Head is the highest part of the Body more loftily placed than all the rest of the Members II. The Head is the Seat of the Senses There is the Eye to see the Ear to Ear the Organs to smell and taste by which things are truly distinguished even the good from the bad for the benefit of the whole Body III. The Head is the common Treasury of the whole Man whatsoever comes is lodged there for the rest of the Members IV. The Head doth transmit or cause to be transmitted by way of communication all the Supplies accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest The anointing with Oil or the holy Unction was upon the Head whereby the whole Man became sanctified and set apart for God X. The Head beareth the Glory whether it be the holy Mitre and sacred Crown appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
are fitted as Vessels of Wrath for Destruction Metaphor I. THe Sun is a Creature and had a beginning and when Time is swallowed up of Eternity it will set and rise no more II. The Sun gives Light but cannot give Sight the Sun-Beams tho never so powerful cannot make a blind Man see III. The Sun shines but in one Hemisphere at once when it rises to us it sets to our Antipodes IV. The Sun hath endamaging as well as healing Qualities defaces Beauty maketh Men faint Fruits are sometimes withered to nothing by it V. The Sun is inanimate hath neither rational sensitive nor vegetative Life tho in some sence called the Fountain of Life VI. The Sun is the Servant of Men from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 'T is Idolatry to worship it Disparity I. JEsus Christ is God in his Essence uncreated and without beginning Christ endureth for ever he is Alpha and Omega the Beginning and the Ending the First and the Last II. Christ gives Sight as well as Light he made the Blind to see He also cures spiritual Blindness as Saul's by Ananias Acts 9.17 III. Christ is able to shine over the whole World at once It may properly be said of him as of the King of Assyria The Stretching out of his Wings are able to cover the World at one moment IV. Christ hath no hurtful quality he quickens the Soul never makes it faint He makes Deformity beautiful and lovely ripens but never withers the Fruits off Grace His Beams are destructive to none but such as have no root such indeed he withers V. Christ has Life Light and Heat and is often in Scripture called our Life for he gives and maintains both natural and spiritual Life VI. Christ is our Lord whom Men and Angels must worship all the Host of Heaven adore him 'T is gross Impiety not to worship him Inferences I. HEnce we may learn to know the Worth and Excellency of Christ as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun for as natural Bodies perish without the Influence of the natural Sun so will Souls if the Sun of Righteousness give not his Life-cherishing Efficacy II. Hence we may also see how greatly we are concerned to pray earnestly to God that our Hemisphere may never be deprived of this Sun of Righteousness nor overspread with the Clouds of superstitious Popery nor other Heretical Errors and Darkness III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World 1. In respect of the Wrong and Injury they would do the World thereby if they could effect it 2. Their Inability to accomplish it IV. Hence we may infer the Necessity of labouring whilst it is day we know not how soon our Sun may set and we are not sure of another The Lord thus threatens the Prophets that cause the People to err I will cause the Sun to go down at Noon c. Which Judgment the Lord God in Mercy deliver England from Christ the Root of David Rev. 22.16 I am the Root and Off-spring of David c. THere is a great and glorious Mystery in these Words many understand not how Jesus Christ should be the Root and yet the Off-spring of David This Text agrees with those Words of our Saviour If David called him Lord how then is he said to be his Son They understood him not Christ as he is God is David's Lord and the Root of David but as he is Man he is his Off-spring and hence elsewere called the Branch Christ is and may fitly be called and compared to a Root The Root of 1. Grace 2. Glory Metaphor I. A Root is that from whence the Tree and Branches do proceed II. A Root is a thing hidden in the Earth and not obvious or visible to the Eye III. A Root hath Life nay 't is the Center of Life the Life of any Tree or Plant is principally in the Root IV. The Root beareth the Body of the Tree and all the Branches thereof V. The Root communicates Sap and Nourishment unto the Body and all the Branches thereof VI. The Body and Branches have a necessary dependance on the Root VII There is much Life and Sap in the Root when the Tree and Branches seem dead dry and sapless VIII As is the Soundness and Firmness of the Root of a Tree the more sound firm and stable is the Tree it self with the Branches thereof these being likely to endure when those that have no Root fall away IX The Root is best secured of any part of the Tree being excellently fortified by Nature in the Earth X. Those that would utterly destroy the Tree strike at the Root XI The Root communicates of the same Life and natural Virtue to the Tree and Branches Parallel I. FRom the Lord Jesus Christ the Root of David all Believers do proceed I am the Vine ye are the Branches See Christ the true Vine II. The Deity or Divine Nature of Jesus Christ is a hidden thing cannot be seen with mortal Eyes Christ's Glory was vailed under Afflictions Reproaches Poverty c. as a Root is under the Earth III. In the Lord Jesus Christ is Life He is called the Way the Truth and the Life As the Father hath Life in himself the Son also hath Life in himself Life is in Christ as Sap is in the Root of a Tree IV. The Lord Jesus Christ this Root bears up his Church and every Member thereof V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church and every particular Believer or Branch thereof hence he is called our Life VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ Without thee we can do nothing VII There is much Sap and Life in Jesus Christ for the Godly when oft-times they seem like withered and dry Branches VIII The Goodness Firmness and Soundness of this Divine Root the Lord Jesus Christ shews us the very happy stedfast and secure State of the Church This Root cannot fail nor decay and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil Antichrist and all wicked Enemies IX The Lord Jesus Christ is secured from Hurt and Danger whilst his Church is daily exposed thereunto being hid in God as it were You are dead and your Life is hid with Christ in God X. The Devil 's grand Design being utterly to destroy all the Godly struck most furiously at Jesus Christ the blessed Root XI Christ communicates of his Spirit and Divine Nature to his Church If the Root be holy even so are the Branches Be ye holy even as I am holy He that hath this Hope in him purifieth himself even as he is pure Metaphor I. NAtural Roots
of Trees and Plants are in the Earth II. Natural Roots as well as the Body and Branches decay grow old and die Tho the Root thereof wax old c. saith Job III. A natural Root usually bears but one Tree if it bears as some Roots do many Bodies yet not all of one species or kind there may be many thousands of Roots IV. Natural Roots are subject to the Wills Humors and Pleasures of Men. Disparity I. BUt this blessed Root the Lord Jesus Christ is in Heaven II. This Root of Believers the Lord Jesus Christ never grows old decays nor dies Jesus Christ is the same yesterday to day and for ever III. Christ is a Root that gives consolation and satisfaction to all He was the Root of the Church both before and since his Incarnation both Triumphant and Militant the Root of Abraham Job David c. and of all the Prophets and Saints that ever had spiritual Life in them IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch destroy or dig up for he is God Application Object HEre we may enquire If Jesus Christ be the Root of David how is he said to be the Stem or Branch out of the Root of Jesse Is Jesse Christ's Root and yet is Christ the Root of Jesse Ans. Jesse is the Root of Christ according to his human Nature and Christ is the Root of Jesse according to his Divine Nature as he is 〈◊〉 God and Man in one Person he is both these viz. the Root and Branch 〈…〉 Doct. From hence note That Christ is God 1. He is called God the mighty God the true God the only wise God and God blessed for ever 2. He made the World all things in Heaven and Earth 〈…〉 of the Earth and the Heavens are the Work of his Hands 3. He 〈…〉 was before all things and by him all things consist 4. He is omniscient knows all things c. 5. He searcheth the Heart 6. He is the first and the last Alpha and Omega 7. He ought to be prayed unto all Divine Worship and Spiritual Adoration belongs to him 8. He hath Power to forgive Sins 9. He thought it no Robbery to be equal with God 10. He had Power to raise himself and others from the Dead Ergo He is the eternal God Jesus Christ is the Root of Nature as well as of Grace and Glory tho we run the Metaphor under that Notion Infer I. If Christ be the Root of all the Grace that the Saints and the Church receive then from hence we may justly infer That all the Divine Goodness any Person or Persons have in them they derive from Christ 't is He that makes one Man to differ from another Who made thee to differ c. What hast thou that thou hast not received II. From hence we infer That as Christ is God so he ought to have all the Glory All should honour the Son as they honour the Father III. Then let us fear to offend him and let all our dependence be upon him c. IV. What is thy State and condition Sinner Thou hast heard Christ is the Foundation and common Root of all Believers art thou taken out of the dead and corrupt Root of Mankind viz. the first Adam and engrafted into Christ Dost thou grow upon this living Root does thy Fruit flow from spiritual Union with him V. If thou art not taken out of that evil fruitless and sapless Root labour now to be transplanted get an Interest in the Lord Jesus Christ the Root of David VI. This shews the happy State and blessed Condition of the Church and People of God Because I live saith our Divine Root ye my Branches shall live also Altho the Graces of his Saints may sometimes seem to fail and their Greenness decay yet out of this full and blessed Root shall they have sufficient Supplies For in him all Fulness dwells Christ the true Vine Joh. 15.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the true Vine And Verse 5. I am the Vine IN this Text the Lord Jesus Christ is pleased to express what he is to his Church and People by the elegant Metaphor of a Vine the Nature and Properties of which with the Parallels and Disparities follow Metaphor I. THe Vine seems not so lovely stately and amiable to look upon as some other Trees 't is not so high and lofty as the Cedar nor to be compared for strength to the Oak nor for Beauty to the Palm or Firr-Tree II. The Vine nevertheless hath a more honourable Name given to it than other Trees The Lord's choicest Plantation the Church is exprest by it and therefore 't is dignified with the Title of Goodly and Noble III. The Vine gives large Shoots grows much in its young and tender Age and brings forth Fruit in a short time after it is planted IV. The Vine wonderfully abounds with Sap and inward Virtue bearing and nourishing many large Branches which spread exceedingly yet all partake of its Root and Fatness as it is said of the Olive-Tree where there is enough to feed all and make them flourish and bear Fruit abundantly V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock one single Vine planted by the Empress Livia that yielded 12 Amphoras that is 108 Gallons of our measure of good Wine yearly There are sometimes found hundreds of Grapes upon one Cluster several Clusters upon one Branch and abundance of Branches upon one Stock The Scripture when it would express Plenty borrows a Term from the Vine which denotes Increase Thy Wife shall be as a fruitful Vine upon the Walls of thy House VI. The Vine brings forth pleasant Fruit sweet and delightful beyond others 't is said to make glad the heart of Man Give Wine to those that are of heavy heart let them drink and forget their Poverty and remember their Misery no more When the new Wine languisheth the merry-hearted do sigh all Joy is darkned the Mirth of the Land is gone VII The Vine yields profitable Fruit The Blood of the Grape as 't is called Deut. 32.14 is a great Strengthener and Supporter of Nature Paul advises Timothy to drink a little Wine for his Stomacks sake and often-infirmity The good Samaritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thieves VIII The Vine is a shadowy Plant its spreading Branches and large Leaves afford a delightful and refreshing Shade and is therefore used for covering of pleasant Arbors IX 'T is a very soft and tender Plant so that if it be cut bruised or any way wronged it will abundantly weep and bleed out its Sap and Moisture as Naturalists report X. An eminent Writer saith That the Tears of the Vine like Gum congealed in the Stock of it dropt into dim Eyes remove the little Clouds that begin to
between Christ and the Church as the Foundation is Holy Divine and Spiritual excellent in Nature and Form so is the House or Temple of God XI The Lord Jesus Christ doth not only bear the weight of the whole Church but also all that appertain to it all the Pillars Braces under-props and supports viz. the Prophets Apostles Ministers c. that are called Pillars in the House of God He bears up the Covenant the Covenant stands firm in him I have saith God made a Covenant with my Chosen He is the Mediator and Surety of it all the Precepts of God are built upon him He is the Foundation of every Ordinance Appointment and Institution of the Gospel What ever any Man preaches or practises for Doctrine or Discipline that hath not its Rise Ground and footing from Christ the Foundation it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building All the Promises are built upon him To Abraham and his Seed were the Promises made not to Seeds as if many but to thy Seed which is Christ all the Promises are in him yea and in him Amen c. Union and Reconciliation with God are founded on Christ 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son Justification Sanctification Righteousness and Redemption Vocation all are built upon him they all have their Rise and Foundation from Christ. Moreover Pardon of Sin and Peace of Conscience are from him Woman thy Sins are forgiven thee go in Peace My Peace I give unto you All Duties of Religion are built upon Christ it is he that hath commanded every thing that is to be done by us whether it respects the first or second Table all is to be done in Christ's Name by his Authority and in his Strength and by the help of his Spirit and to his Praise and Glory Faith Love Hope yea every Grace and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ they are purchased by him and do flow from him to us by the Spirit Again the Ministry is from him he is the great Subject of Gospel-Ministration We preach Christ crucified c. The Efficacy of all is from him he gives the Encrease Lastly Eternal Life is built upon him This is the Record that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life 1 Joh. 5.11 12. METAPHOR I. OTher Foundations are laid with many Stones joyned and cemented together II. Other Foundations are laid of sensless breathless Stone or Brick things that are natural things that are terrestrial congealed into a massy lump or artificially made and prepared III. Other Foundations many times decay and by that means the whole Building is in danger and tumbles down IV. Other Foundations are laid by some Man for as Man builds the House so he it is that first lays the Foundation thereof V. Other Foundations are laid of Stones of little Value and Worth comparatively the Foundation of a House is not laid with precious Stones as Jasper Saphyr Beril Jacinth Amythist Diamond c. VI. A Foundation is often removed fault being found with it and another laid in the room of it a Man may remove a Foundation which he hath laid at his pleasure or may lay more Foundations than one VII Other Foundations may be shaken an Earthquake may remove them out of their place VIII Other Foundation cannot preserve the House that is built upon it that may be totally demolished and destroyed and yet the Foundation may remain Disparity I. THis Foundation is but one whole entire Stone which adds to the Strength and Firmness of it Behold I lay in Zion for a Foundation a Stone not Stones nothing besides Christ nothing of our own must be built upon as a Foundation for Salvation II. Christ is a living lively and active Spirit hence called a living Stone disallowed indeed of Men he created the Stones and Dust of the Earth as God he hath his Being of himself and from everlasting not made nor created III. Christ being a living Stone in whom is Spirit and Life doth not cannot decay and by this means the Church of God and every particular Soul that is built upon him stands sure he transforms the Building into his own nature and so keeps and preserves it from Rottenness and all manner of Decays whatsoever Living things do not rot nor putrifie as other things do And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together groweth and encreaseth in Strength and Beauty so is it with the glorious Body the Church and Soul of a true Believer that is joyned to Christ this blessed Head and living Foundation Because I live ye shall live also IV. Christ is laid as a Foundation for us and in our Souls by the Father 't is God's Act and not our own Behold I lay in Zion c. Who can lay Christ for a Foundation but God He was first laid by God in his Decree and then he laid him by the Prophets and Apostles And lastly by the Spirit also is he laid in the Hearts of Believers Christ is infinite How can a finite Hand or Power move an infinite Being or Thing God first removes or razes by his Spirit all other Foundations he takes of Man's hopes off Heaven by his own Works Legal Conviction Tears Humiliations Vows Covenants Resolutions c. and in the place and room of all lays Christ crucified as the ground of Hope and Happiness Hence is all Boasting excluded and Salvation wholly of Grace See Mr. Tillinghust Christ the only Foundation V. Christ the Spiritual Foundation is a precious Stone to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious Christ is not a common Stone but a choice rich Stone a Stone of inestimable Value and Price Behold I lay in Zion for a Foundation a Stone elect and precious This sets forth the Excellency of a Foundation and not only so but it adds a Lustre and Glory to the House which is built upon it The Foundation of New Jerusalem is said to be laid with all manner of precious Stones and then you read of the Excellency of the Superstructure the Building of the Wall was Jasper and the City was of pure Gold O how glorious must that City needs be that hath such a Foundation as Christ is and not only so but how durable also are some precious Stone The Diamond is the hardest Stone it cuts Glass there is nothing as Naturalists say can break it Jesus Christ makes Impression on the hard hearts of Men by his Graces O then how safe must it of necessity be for us to
and yet it may stand but if the Corner or Foundation gives way down it falls II. Corner-Stones are the Medium by which the Walls of the House are united in one Building Pull out the Corner-Stones and the two sides of the House are separated the one from the other III. The Corner-Stone is for Direction in a Building an Under-workman is to take Rule from hence All other Stones must be laid level and even with that not further out nor in So that being fitly placed they know how to proceed from thence IV. The Corner-Stone preserves the House hence a Builder lays strong and firm Stones in the Corner for Experience shews that most of the dangerous rubs and hurts a House is exposed to usually falls upon the Corner of it and that keeps off hurt and wrong that otherwise the rest of the Building would sustain V. As the Corner-Stones are the strongest for bearing and preserving so the fairest Stones for Beauty and Ornament If the Corner-Stones be graceful rich and curiously wrought the whole Building is the more comely Much Art and Cost is bestowed on the Corner-Stones they are better and more rich usually than any others Parallel I. CHRIST may be compared to a Corner-Stone in respect of Sustentation He is the Sustainer and Upholder of the Church the great Pillar that bears up his Elect. The Churches Safety Peace Grace Comfort and Salvation is upheld by him Eliakim was a Type of Christ in this He shall be fastened as a Nail in a sure place And be shall be for a glorious Throne to his Father's House and they shall hang upon him all the Glory of his Father's House the Offspring and the issue all Vessels of small quantity from Vessels of Cups to Vessels of Flagons All Believers from small to great are born up by and hang upon Jesus Christ. II. Jesus Christ that intire and glorious Corner-Stone unites Jews and Gentiles together He hath made both one He made them but one intire House and spiritual Building He cements all Believers together in one Body He makes them one in Mutual Love and Affection makes them all Partakers of the same Grace Priviledges and Salvation III. Jesus Christ is a Believer's Direction He is our Rule by which we must proceed in all spiritual Things that which is not done by Christ's Command or Example or by plain Rule and Direction from him must be all undone and pull'd down again all must run parallel with the Line of Christ's Doctrine or Example Learn of me And in another place saith He I have given you an Example that ye should do as I have done to you Joh. 13.15 Having left us an Example that we should follow his Steps 1 Pet. 2.21 IV. Christ preserves the Church of God He receives all the rubs of Enemies in his own Person which had they met with us would soon have broken us to pieces and defaced our Souls 'T is he who by his Strength keeps those great Dangers from us that we continually are exposed to from Satan Sin and wicked Men and the Wrath of God All our Strength and Help is in him what a great Mercy is it that God the great Builder hath chosen such a sure Stone for the Corner Thou shalt preserve me from Trouble O Lord from the Hands of the Wicked preserve me from the violent Man who hath purposed to overthrow my Goings V. Christ is the beauty of all God's Building as he bears up and preserves so he beautifies likewise the Church and all Believers There would be no Comeliness in the House of God all would be but as a deformed heap were it not for this Corner-Stone What is the Glory and Beauty of the Saints to Jesus Christ He is fairer than the Children of Men. We have no Comeliness but what he puts upon us God hath spared no Cost to place such a rare and choice Stone in the Corner Christ is a Stone curiously wrought if I may so say richly adorned with the Divine Nature full of Grace and Truth Joh. 1.14 METAPHOR I. OTher Corner-Stones of all material Buildings are inanimate sensless and lifeless things II. Corner-Stones of a material House are fashioned and laid by Men. III. Other Stones may drop or be drove out of the Building or be greatly marr'd defac'd and spoil'd IV. Corner-Stones in a material House as they strengthen the Building so they also receive Strength from the Building and are some security to the Corner V. Other Buildings must have many Stones for one Corner cemented and joyned together to compleat and finish the Superstructure and those Stones that are laid for one Corner will not serve for every Corner of the same House VI. 'T is rare to see a material Building to have Corners laid with precious Stones as Jasper Onix Diamond c. VII An House tho its Corners should be laid with precious Stones and Pearl and all the Structure sutable and so thereby may be more glorious and durable than Corner-stones of other Buildings yet may it moulder away be defaced lose its Beauty and perish VIII Other precious Stones are of a small dimension and of small weight you may put many of them the largest that were ever seen in a small Vessel or Cabinet IX Another precious Stone may have many excellent Properties in it but no one hath all Virtues Excellencies Forms and Colours in it Disparity I. JEsus Christ is a living Stone he hath Life in himself and communicates Life unto the whole Building and from hence Believers are called Lively Stones II. Christ is both fashioned polished and laid in the Spiritual Building by God himself Behold I lay in Zion a chief Corner-Stone 1 Pet. 2.6 III. Christ is a Stone that cannot be loosed nor disjoyned nor drove out of God's House by all the skill of Men or Devils nor can be marr'd spoil'd or any ways hurt IV. Christ the Spiritual Corner-Stone receives no Strength from any Stone or part of the Building what need hath he of Help from any of his Saints What can weak Believers add of Support to him V. Christ the Corner-stone is but one whole entire Stone yet every corner of God's House hath the same Stone and tho the Building be raised never so high yet he fully supplyeth each Corner from the bottom to the top and there needs no other Corner-Stones besides himself VI. Christ the Corner-Stone of the Spiritual Building is a Precious Stone Behold I lay in Zion a chief Corner-Stone elect and precious no Jasper Onix Diamond or Saphire is to be compared to Him He is of infinite Worth and Value ot only so in the Opinion and Esteem of others but really so in himself hence called the Pearl of great Price 1. He is precious in himself being God co-equal and co-eternal with the Father The express Image of his Person Heb. 1.3 2. He is so it appears in that he is the choice Diamond the
discomforted Thus the Jews came to Mary to comfort her when they heard that her Brother Lazarus was dead and Job's Friends when he was in the depth of Sorrow came to comfort him V. A Comforter imports a Person able and willing to comfort and relieve such as are in a sorrowful mournful and afflicted condition VI. A faithful Comforter manifesteth much Love and Tenderness to his oppressed and afflicted Friend particularly 1. In coming to him 2. In supplying the Want he sustains of those things he is deprived of VII A wise Comforter uses many and weighty Arguments to infuse Comfort into a distressed and disconsolate Soul 't is not enough to come and give a bare Visit and look upon a Friend but to take apt and suitable Words and Motives to do it VIII A Comforter sympathizes with him he comes to visit to comfort him in his Grief and Trouble Job's Friends lifted up their Voice and wept and they rent every one his Mantle and sprinkled Dust upon their Heads So they sat down with him upon the Ground seven days and seven nights c. IX A true Comforter will intercede to others to administer support and relief in whose power it is to succor as well as himself X. A true Comforter will search into a Persons State and Condition to know how it is with him that thereby he may the better understand how to speak a word of Comfort to him XI A Comforter sometimes is slighted by the Person or Persons he comes to visit and administers Succor unto and all his good and sweet Advice is not regarded for a time XII A Comforter many times keeps his Friends from utter despondency and wonderfully revives and consolates his Soul and thereby makes Sighing and Heaviness to fly away The moving of my Lips should asswage your Grief c. XIII A faithful and true Comforter will not only give his distressed and disconsolate Friend a Visit but if he sees there is need of it will make his Abode even stay with him many days Job's Friends did so XIV A good faithful Comforter is highly esteemed and greatly beloved by his Friend especially when the worth of him is known or he is sensible of the Profit and much good rejected by him XV. A faithful Comforter will deal plainly with his Friend and not speak Peace and Comfort when he knows there is not just and good reason so to do but will reprove sometimes also if he finds cause for it Parallel THe Saints and People of God are in this World attended with manifold Troubles Afflictions and Sorrows Many are the Afflictions of the Righteous for all the day long have I been plagued and chastened every morning Verily verily I say unto you that ye shall weep and lament but the World shall rejoyce and ye shall be sorrowful but your Sorrow shall be turned into Joy II. The Disciples of Christ tho they mourn here or are in a sorrowful State upon many considerations yet they are capable of Comfort and fit Subjects of it They are not such as uâ—â—terly refuse or are unaâ—â—e to receive Relief and Comfort Such as have committed the unpardonable Sin or are already in Hell are uncapable of receiving true Peace and Comfort but so it is not with God's People Whatever their State and Condition is it admits of Relief tho through Satan's Temptations they are sometimes backward to take hold of it III. The holy Spirit is a Divine Person he is placed in the same Rank and Order without any Note of Difference or Distinction as to a distinct Interest in the Divine Nature with the other Divine Persons Baptizing them in the Name of the Father and of the Son and of the Holy-Ghost There are three that bear Record in Heaven the Father the Son and the Spirit and these three are one 2. He hath also the Names proper to a Divine Person only for he is called God Why hast thou lied unto the Holy-Ghost Thou hast not lied unto Man but unto God 3. He hath personal Propertieâ—â— assigned him viz. a Will He divideth to every Man severally as he will and an Understanding The Spirit searcheth all things yea the deep things of God 4. He is voluntary Author of Divine Properties he of old cherished the Creation he formed and garnished the Heavens he inspired acted and spake in and by the Apostles 5. The same regard is to be had to him in Faith Worship and Obedience as unto the Persons of the Father and the Son for our being baptized in his Name is our solemn Engagement to believe in him yield obedience to him and worship him as it puts the same Obligation upon us to the Father and Son IV. So the holy Spirit comes unto a gracious Person in the time of greatest Need when he is most dejected and discomforted whether it be under Temptation Affliction or Persecution for Christ's sake Hence the Apostle saith When we came into Macedonia our Flesh had no Rest but we were troubled on every side without were Fightings and within were Fears Nevertheless God that comforteth those that are cast down comforted us c. I will not leave you comfortless I will come unto you V. The holy Spirit is able and willing at all times to comfort sincere Christians in their Afflictions Such is the Power Ability and Efficacy of the Spirit upon this account thâ—â—t 't is more câ—â—pable and able to comfort Believers than the bare bodily Presence of the Lord Jesâ—â— is able to do Nevertheless I tell you the Truth it is expedient for you that I go away pray mind the Reason our Saviour gives of it For if I go not the Comforter will not come unto you but if I depart I will send him VI. The holy Spirit doth manifest much Love and Tenderness to Believers which appears 1. In his coming to them that are poor and contemptible in the eyes of the World 2. By making up the Want of Christ's bodily Presence 3. In bearing Repulses from them how often hath the Spirit been slighted and his Motions rejected instead of being friendly entertained when in Love he comes to them VII The Holy Spirit doth not only come and give poor Believers a bare Visit in their Distresses but also uses fit and suitable ways and means to comfort and support their Souls He shall bring all things unto your Remembrance that I have spoken unto you He shall take of mine and shall shâ—â—w it unto you and he shall shew you things to come c. The Spirit usually comforteth Believers in and under their Sorrows and Afflictions 1. By shewing them whatsoever Christ hath done and suffered for them 2. By opening and applying the gracious Promises of Christ unto them he shall bring whatsoever I have said to your Remembrance 3. By sealing up Christ's Love unto them As many as I love I rebuke and chasten 'T is no sign they are hated by Christ or
diversities of operations but it is the same God which worketh all in all 2 Cor. 13.14 The grace of the Lord Jesus Christ and the Love of God and communion of the holy Spirit be with you all Acts 20.28 Take heed to the Flock over which the holy Ghost hath made you Overseers Mat. 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Psal. 139.7 Whether shall I go from thy Spirit Joh. 14.26 But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things Luke 12.12 The holy Ghost shall teach you in the same hour what you ought to say Acts 13.3 And as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them Ver. 4. They being sent forth by the holy spirit departed c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost but that it is plainly revealed and declared in these Testimonies He is directly called God Act. 5.3 which the Socinians will not say is by vertue of an exaltation unto an Office or Authority as they say of the Son that he is an Intelligent voluntary Divine Person he knoweth he worketh as he will which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent a Personal subsistance that hath Being Life Will We must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of that we are under penalty of eternal Ruine rightly to apprehend and believe It declareth also that he is the Author worker of all sorts of Divine operations requiring Immensity Omnipotency Omnisciency and all other Divine excellencies unto their working and effecting Moreover it is revealed that he is peculiarly to be believed in and may be sinned against Also that he together with the Father and the Son created the World the spirit of God hath made me that he is the Author of all grace in Believers and order in the Churches The sum is that the holy Ghost is a Divine Distinct Person and neither meerly the power or vertue of God nor any created Spirit whatsoever This plainly appears from what is Revealed concerning him for he who is placed in the same series or order with Divine Persons without the least note of difference or distinction from them as to an Interest in Personality who hath the names proper to a Divine Person only and is frequently and directly called by them who also hath Personal Properties and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship he is a Distinct Divine Person And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance I shall as was said before despair to understand any thing that is expressed and declared by words But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God One Consideration which hath in part been before proposed I shall premise to free the subject of our Argument from ambiguity And this is that this word or name Spirit is used sometimes to denote the Spirit of God himself and sometimes his gifts and graces the Effects of his operation on the Souls of men and this our Adversaries in this cause are forced to confess and thereon in all their writings distinguish between the holy spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are not acknowledged any other way than we may and do prove the holy Ghost to be so For he to whom all Personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our knowledge of things is more by their properties and operations then by their Essential forms especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him And we may add hereunto that things are so ordered in the wisdom of God that there is no personal property that may be found in an Infinite Divine Nature but it is in one place or other ascribed unto him First He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature that is as we shall see personality with other Divine Persons Mat. 28.19 Baptizing them in the name of the Father and the Son and of the Holy Ghost 1 Joh 5.7 There be three that bear witness in Heaven the Father the Son and the Spirit and these three are one 1 Cor. 12.3 4 5 6. No man can say the Lord Jesus Christ is the Lord but by the Holy Ghost Now there are diversities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operation but it is the same God which worketh all in all Neither doth a denial of his Divine Being and distinct Existence leave any tolerable sence unto these expressions For read the words of the first place from the Mind of the Socinians and see what it is can be gathered from them Baptizing them in the name of the Father and of the Son and of the vertue or efficacy of the Father Can any thing be more absonant from Faith and Reason than this absurd expression and yet is it the direct sence if it be any that those Men put upon the words To joyn a quality with acknowledged Persons and that in such things and cases as wherein they are proposed under a Personal Consideration is a strange kind of Mystery and the like may be manifested concerning the other places Secondly He also hath the Names proper to a Divine Person only For he is expresly called God Act. 5. He who is termed the holy Ghost ver 3. and the Spirit of the Lord ver 9. is called also God ver 4. Now this is the name of a Divine Person on one account or other The Socinians would not allow Christ to be called God were he not a Divine Person though not by Nature yet by Office and Authority And I suppose they will not find out an Office
the manner of his effecting this wonderful matter concerning which the Blessed Virgin had made that enquiry how can this thing be seeing I know not a man The holy Ghost saith the Angel acting in the power of the most high or in the Infinite power of God shall accomplish it 2. As the humane nature of Christ was formed by the miraculous working of the holy Ghost he was hereby formed absolutely Innocent Spotless and free from sin as Adam was in the day he was Created 3. The Spirit also the Gospel shews in a peculiar manner anointed him with those extraordinary Powers and Gifts which were necessary for the exercise and discharge of his Office The spirit of the Lord God is upon me because he hath anointed me to preach good tidings unto the meek c. 4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works by which he attested and confirmed his Doctrine Hence 't is said God wrought miracles by him Jesus of Nazareth a man approved of God by miracles wonders and signs which God did by him He affirmed that what he did he did by the finger of God that is by the infinite power of God hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the power of the Spirit of God put forth for their working and effecting See Mark 6.5 5. The Lord Jesus was guided directed comforted and supported in the whole course of his Ministry Temptations Obedience and sufferings by the Spirit he was led thereby into the wiâ—â—derness presently after he was baptized the holy Spirit guided him to begin his contest with Satan The continuation of the discourse in Luke will not admit that any other spirit can be intended and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness namely by that spirit which he was full of And it was by the spirits assistance that he was carried triumphantly through the course of his temptations in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee that is powerfully enabled by the holy spirit unto the discharge of his work 6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit some understand by the eternal Spirit in this place is meant the Divine nature his Deity giving sustenance unto his humane nature in the Sacrifice of himself in that he had power to lay down his life and to take it up again yet many able Divines both Ancient and Modern do Judge that it is the Person of the holy Ghost that is intended 7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead but we cannot dwell here 8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost 't is the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect. 9. All those glorious and extraordinary gifts that were powred forth either upon the Prophets or Apostles were by the operations of the holy Spirit 10. The gift of Prophecy whether ordinary or extraordinary was alwayes the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and new Testament in the writing and giving of them forth and in the opening of and explaining of them to the Sons of Men. 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 11. The holy Ghost supplies the bodily absence of Jesus Christ and by him he doth accomplish all his promises unto his Church 12. As he represents the Person and supplies the Room Person and Place of Christ so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work but rather the work of the Father so the work of the holy Spirit is not his own work but rather the work of the Son by whom he is sent and in whose name he doth accomplish it Howbeit when the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall Glorifie me for he shall Receive of mine and shall shew it unto you All things that the Father hath are mine therefore I said he shall take of mine and shew it unto you 13. The holy Spirit is the Spirit of Grace and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them or any fruits of them it must be acknowledged as part of his work tho' he be not expresly named c. Grace is taken two wayes in Scripture 1. For the Grace Free Love and favour of God towards us 2. For the Gracious Free and Effectual Operations in us In both sences the holy Spirit is the Author of it as unto us in the first as to its Manifestation and Application in the second as to the Operation it self The Nature Excellency and Glory of Grace in the latter sence we shall in the next place insist upon But sith some men in these dayes as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration or the quickening them who are dead in Trespasses and Sins in affirming that saving Conversion doth principally consist in a moral swasion It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen 1. They say that God administreth grace unto all in the declaration of the Doctrine of the Law and Gospel 2. That the reception of this Doctrine the belief and practice thereof is inforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and course of sin 5. That upon a complyance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit with other priviledges of the New Testament and have a right unto the promises of the present and future Life This saith the Dr. is a perfect Systeme of Pelagianism Those that would see his Answer hereunto may read from page 257. to
Word of God is and may be fitly compared to Fire METAPHOR FIre is of an illuminating or inlightning Quality II. Fire is of a warming and heating Quality there is not only Illumination but Calefaction III. Fire will burn any combustable matter it can seize upon separating Metal from Rust and Dross it discovers whether Metals be of a currant or counterfeit and base allay Whatever Fire seizes effectually upon it converts it into a Flame IV. Fire is of an ascending Quality greedily mounting to its proper Seat and will not rest till it incorporates with its own Elements Earth and Water incline to their own Centers though sometimes artificially made to ascend V. Fire is of a melting and softning Quality Iron and other Metals are made pliable by it and fit to receive any Figure whatsoever as Wax keeps the Impression of the Seal VI. Fire hath a vivifying inlivening and quickning Quality it refreshes and restores that Heat and Warmth which the prevailing Cold deprives us of VII Fire is of a comforting and consolating Quality or Nature VIII Fire is of a penetrating or piercing Nature there is no pore or secret Passage of the Body thrown into it but it pierces it IX Fire is of an assimilating Quality that is it changes all Materials into its own Nature or sets them on fire X. Fire is a very profitable Element there is a necessity of it many Trades cannot be followed without it nor can Men and Women live without it XI Fire is oft-times quenched and in a great measure put out to the damage of those for whom it was kindled Parallel THe Word and Spirit is Light The Commandment is a Lamp and the Law is Light inlightning the Eyes Psal. 19.8 The Entrance of it gives Light Psal. 119.130 By it the Eyes of our Vnderstanding are inlightned By which we know the Riches of his Glory See Metaphor Light II. The Word and Spirit of God give Heat and Warmth to the benum'd Soul of a poor Sinner they give Zeal and Fervency that is Heat of Spirit to serve the Lord. III. The Word and Spirit of God burns and consumes all that 's fit Fuel for it when throughly kindled upon the Souls and Consciences of Men it destroys the Hay Stubble Wood Chaff c. of Sin and Corruption and leaves no Metals in the Building unconsum'd save what is built upon the Foundation Jesus Christ who like Gold Silver and precious Stones will endure the Fire it also causes the Soul to burn in Love to Christ to be lifted up with transported Ardency of Affection after him and desiring to be united to him also All Men are to be tried whether with respect to Doctrines or Practices by God's Word and what disagrees with this Standard or will not bear touch with this Touch-stone is to be rejected as counterfeit and of no value IV. The word of God when it hath by the Spirit kindled the Soul of a Sinner it immediately causes his Affections and Desires to ascend and mount up to Heaven as to its Center and only Place of Satisfaction leaving as the Fire only leaves Ashes his dreggy and impure Part behind the Soul seems to be then on the Wing wholly for Heaven too pure and â—â—enned for Communion with corrupt things They shall dwell on high c. Isa. 33.16 V. The Word by the Spirit softens the hard and stony Heart and makes it a Heart of Flesh disposes the Soul and makes him fit to receive or take the Seal or heavenly Impression and Image of God See Zeal VI. The Word and Spirit quickens the Soul of a Sinner nay raises to Liâ—â—e those who have been in a spiritual Sence dead in Sins and Trespasses 'T is the Spirit that quickenns the Flesh profits nothing The Law kills but the Spirits gives Life VII The Spirit of God called the Comforter administers the greatest nay the only Consolation to the Soul of Believers O what Comforts have some poor deject Christians received from the gracious Promises of God's Word VIII The Word and Spirit of God searches all the Faculties and Powers of the Soul it penetrates not only the Head but the Heart Judgment Affections Conscience Will c. It leaves no Corner unvisited nor secret Place undiscern'd IX The Word and Spirit of God makes the Soul spiritual transforms the carnal Mind and makes it partaker of its own divine Nature it sets it in a flame of Love and spiritual Zeal for Christ and his blessed Truth X. The Word and Spirit of God is of such absolute necessity that Saints cannot live one Moment without it Hence the Spirit of Christ is called The Spirit of Life Moreover the Word of God was esteemed by Job above his necessary Food and by David above thousands of Gold and Silver Man lives not by Bread alone but by every Word that proceedeth out of the Mouth of God Mat. 4.4 A Christian can perform no Duty aright acceptable to God without the Divine Help and Influences of the Spirit of God XI So is the Divine Fire many times quenched and put out in a great measure to the hurt and damage of Christians Quench not the Spirit 1 Thes. 5.19 METAPHOR FIre is an external Element and only useful for the Profit and Comfort of the outward Man II. Fire is a bad Master when it has got to a head and violently breaks out it doth much Mischief and destroys wonderfully Disparity THe Spirit of God and his Word are divine sacred and heavenly profitable to the Soul of Man II. The Word and Spirit of God never hurts or injures those that it gets the Mastery and Victory over if it destroys 't is only Sin and such things that would ruine and spoil the Soul happy are those in whom the Word of God and his Spirit doth raign and predominate Inferences IF this be so take heed you do not quench the Word or Spirit of God which you may be said to do 1. By a bating of the Spirit 's Heat in its Operations or by diminishing or lessening the Graces and good Motions thereof when the Spirit loses the vigor of his Operations as when Zeal decays Convictions wear off and Affections die this is like slacking the Heat and lessening the Burning of the Fire 2. When Men do not only diminish and lessen the Burnings and Operations of the Spirit in the Graces Influences and Motions thereof but yield to Sin and the Devil so far as to put the Fire quite out The common Motions and Operations of the Spirit may be quite extinguished Give us of your Oil for our Lamps are gone out We read of some twice dead pluck'd up by the Roots Quest. Which way may the Spirit and the Word of God be quenched Answ. 1. By witholding of Fuel Where no Wood is the Fire goes out We feed that Fire which we would not have extinguished we labour to add fit matter to it that we may