Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and 〈◊〉 Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maâ—â— Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
and a great Favourite in the Court of Heaven II. Jesus Christ the Messenger of the Covenant or God's Embassador to Sinners is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father and the Welfare of Sinners He knows how to end the Differences between God and Man and to make up that grievous and destructive Breach that hath been so long between them III. The Lord Christ hath in him all the Perfections of the glorious Deity He is called the faithful and true Witness Never did Embassador act with such Integrity to Prince and People as Christ doth between God and Sinners He would not have God dishonoured nor Man to miss of Pardon IV. Christ was chosen and appointed Messenger of the Covenant by the Determination Counsel Purpose and Foreknowledg of the King of Heaven hence is Christ said to be a Lamb slain from the Foundation of the World V. The Lord Jesus Christ when chosen to be sent on this great Embassy or Message of Peace to Sinners readily accepted it Lo it is written in the Volumn of the Book I come to do thy Will O God VI. Jesus Christ the greatest Embassador and Plenipotentiary of Heaven and Earth hath Matters of such weight and moment committed to his Trust that very far exceed those things that concern Peace and War amongst Men and Nations for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World He is entrusted with those high and wonderful things that concern the Glory of God and the Peace and eternal Felicity of our Souls VII As Christ was chosen and ordained God's Messenger and entrusted with the great Concerns and sole Management of the Covenant of Grace so that he might every way be rightly constituted authorized and empower'd he received a special Commission from the Father He gave me Commandment what I should say and what I should speak I have a greater Witness than that of John for the Works which the Father hath sent me to do the same bear witness that he hath sent me VIII Christ that he might negotiate and fully accomplish and compleat the great and important Affairs of making Peace between God Almighty and poor Sinners left his own Kingdom and the Glory he had with the Father and came into this World When the Fulness of Time was come God sent forth his Son IX Christ Jesus the Messenger of the Covenant represents the Person of God himself so that whosoever reverences the Son reverences the Father also He that receiveth me receiveth him that sent me and he that rejecteth me rejecteth him that sent me The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him X. The Lord Jesus Christ did require and command nothing of Mankind but what was the absolute Will and Pleasure of the Father My Doctrine is not mine but the Father 's that sent me I lay down my Life that I may take it up again This Commandment received I of the Father c. XI Christ was sent to put an end to that dismal and desolating War which was occasioned by Sin and the horrid Breach of the first Covenant between God the Creator being offended and the sinful guilty and rebellious Creature God was in Christ reconciling the World to himself c. For if whilst we were Enemies we were reconciled to God by the Death of his Son much more being reconciled shall we be saved by his Life And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you that were afar off and to them that were nigh And to you that were sometimes alienated and Enemies in your Minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death XII Christ the Messenger of the Covenant offers gracious Terms of Peace and Reconciliation to Sinners Repent and believe the Gospel Believe and be baptized He that believeth and is baptized shall be saved Come unto me all ye that labour and are heavy-laden and I will give you Rest. O what sweet and easy Terms of Peace are these 'T is but to acknowledg our own Guilt and Vileness lay down our Arms and accept of Mercy by believing in the Lord Jesus Look unto me and be ye saved all ye Ends of the Earth Whoever will let him take of the Water of Life freely XIII Jesus Christ the Messenger of the great God was greatly grieved to see the Jews to whom he was first sent stubbornly to refuse and reject that glorious Salvation offered to them by himself When he came near the City he wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy Peace but now they are hid from thine Eyes O Jerusalem Jerusalem how often would I have gathered thy Children together as a Hen gathers her Chickens and ye would not O that Israel had hearkned unto me XIV Jesus Christ hath many Servants who wait on him in the Accomplishment of this great and glorious Work viz. the holy Angels and the blessed Apostles and Ministers of the Gospel The Lord Jesus deserveth eternal Honour for this glorious Work Let the Angels of God worship him All ought to honour the Son as they honour the Father At the Name of Jesus every Knee shall bow XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood and thereby opened a free Commerce with God For through him we have access by one Spirit to the Father Saints may with boldness come to the Throne of Grace by the Blood of Jesus XVI The Lord Jesus when he had done his Work returned home unto his Father and is highly honoured being cloathed with Glory and Majesty and is set down at the right hand of God on high far above Principalites and Powers XVII Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ God proclaims War and eternal Death against them He that hath the Son hath Life but he that hath not the Son hath not Life but the Wrath of God abideth on him It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City If we sin wilfully after we have received the knowledg of the Truth there remains no more Sacrifice for Sin but a fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries and all those that have stubbornly refused the free Tenders of Grace XVIII Jesus Christ was and is
want of the Spirit for not coming to these Waters VIII The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things But whosoever that drinketh of the Water that I shall give him shall never thirst c. It greatly satisfies the spiritual Desires of the Soul giving Peace inward Contentment and Joy through believing IX The Spirit and the Blessings thereof are free Ho every one that thirsteth come ye to the Waters Whoever will let him take of the Water of Life freely X. The Spirit quenches the Fire of Lust the Fire of Pride the Fire of Passion which Satan and our own treacherous Hearts are ready at every turn to kindle in us and which would were it not for this sacred Water burn and consume our Souls and bring us to utter Desolation METAPHOR OTher Water many times doth prove prejudicial to the Body when it is received at certain times too freely it surfeits and indangers the Life II. Waters whether taken in the common Acceptation elementary Water or cordial Waters or Spirits prepared by Art are not Waters of Life no Water can beget Life nor give Life to the Dead III. Water may be defiled made muddy and become unwholsome and unfit to drink or wash in Disparity THe Spirit never hurts any who drink thereof though in never so great a heat you may freely take down this Water and not be hurt thereby it surfeits none no danger of drinking to excess here II. The Spirit is called the Spirit of Life and Water of Life and may fitly be so termed 1. Because it begets spiritual Life in all poor dead Sinners 2. Because it maintains Life that which gives Life and Being to us as we are Men or Christians preserves the same Whether it be natural or spiritual 3. Because it makes the Hearts of Christians lively and increases Life in them 4. 'T is called Water of Life because it brings unto everlasting Life The Water that I will give him shall be in him a Well of Water springing up into Everlasting Life III. The Spirit ever remains pure and admits of no Filth 't is impossible to defile this Water or make it unfit for the Souls of Sinners See River Inferences FRom hence we may infer that those who have not received of the Spirit or drank of this sacred Water have no spiritual Life in them If any Man have not the Spirit of Christ he is none of his Those that have not this clean Water sprinkled upon them their Filthiness remains II. What Fools are those Men who refuse to drink of the Water of Life 't is but drinking and live for ever III. Be exhorted to pray earnestly long for and endeavour after a Participation of the Spirit How ready are Men and Women to go to this Well and that Well to drink Water for the help and healing of Bodily Distempers go many Miles dispense with all other Affairs that they may be recovered of external Diseases But how few inquire after the Water of Life or leave all their secular Business for the good and health of their immortal Souls To perswade you to acccept of a word of Counsel take these few Motives You are invited Ho every one that thirsteth come ye to the Waters c. These Waters are free you may have them if you have a Heart and Will in you to them the Well is open and Christ stands with his Arms spread forth to call and embrace you If any Man thirst let him come to me and drink The Holy-Spirit a Witness 1 Joh. 5.6 10. It is the Spirit that beareth Witness because the Spirit is Truth He that believeth on the Son of God hath the Witness within himself Rom. 8.16 The Spirit it self beareth Witness with our Spirit c. Rom. 9.1 My Conscience also beareth me Witness in the Holy Ghost c. A Witness is absolutly necessary for the keeping up of Justice deciding of all Matters of Moment or to the putting an end to Controversies that may arise between Parties and for the confirming and establishment of Truth METAPHOR WItness imports something to be done that is to be attested when it shall be required or when there is need of it II. A good Witness is a just and impartial Person one that will tell only the Truth III. A good and faithful Witness decides Controversies upon Trial the right way IV. One Witness is not sufficient to the deciding of some Differences in some Cases there should be more than one Witness In the mouth of two or three Witnesses shall every Word be established V. A Witness is highly esteemed and his Testimony prized by a Man falsely accused when his Life lies at stake thereby especially when such clear Evidence is given in for the Defendant that tends to the clearing up his Innocency and absolutely to acquit him and to his great Honour set him at liberty notwithstanding those cruel and false Accusations of his Enemy VI. A good Witness many times gives in such clear Proof and Circumstances to the deciding of Controversies and ending Differences that the Matter appears exceeding plain in the sight of all Persons VII A good and faithful Witness brings a Man sometimes off triumphantly that all were ready to conclude was a dead Man VIII A Witness is so necessary to confirm Bonds Contracts and solemn Covenants that they are not look'd upon Authentick and good in Law without Parallel THere is somthing done by Christ for us and in us which it is needful there be a Witness of to confirm and establish both 1. Whatever the Lord Jesus did in the days of his Flesh as the sent one of the Father was born witness to by the Holy Spirit by those mighty Works which were done by the means and power thereof 2. The Lord Jesus hath also done great things in those who do believe the Truth of which the Holy Spirit beareth Witness II. The Holy Spirit is a just and impartial Witness The Spirit beareth Witness because the Spirit is Truth III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way will not speak Peace to him to whom it doth not appertain will not clear the Guilty viz. him that believeth not notwithstanding his seeming Zeal Holiness c. nor condemn the holy and sincere Person notwithstanding the Weaknesses and Infirmities of his Life IV. So in the great case of Interest or no Interest in Jesus Christ or about Faith and Regeneration there must be two or three Witnesses no more is required First The Spirit of God And secondly Our Spirit or the Testimony of our own Conscience The Spirit it self beareth Witness with our Spirits that we are the Children of God V. When the Spirit of God with a Man 's own Conscience gives in Evidence for him touching his Sincerity when accused by Satan and by wicked Men and
diversities of operations but it is the same God which worketh all in all 2 Cor. 13.14 The grace of the Lord Jesus Christ and the Love of God and communion of the holy Spirit be with you all Acts 20.28 Take heed to the Flock over which the holy Ghost hath made you Overseers Mat. 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Psal. 139.7 Whether shall I go from thy Spirit Joh. 14.26 But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things Luke 12.12 The holy Ghost shall teach you in the same hour what you ought to say Acts 13.3 And as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them Ver. 4. They being sent forth by the holy spirit departed c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost but that it is plainly revealed and declared in these Testimonies He is directly called God Act. 5.3 which the Socinians will not say is by vertue of an exaltation unto an Office or Authority as they say of the Son that he is an Intelligent voluntary Divine Person he knoweth he worketh as he will which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent a Personal subsistance that hath Being Life Will We must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of that we are under penalty of eternal Ruine rightly to apprehend and believe It declareth also that he is the Author worker of all sorts of Divine operations requiring Immensity Omnipotency Omnisciency and all other Divine excellencies unto their working and effecting Moreover it is revealed that he is peculiarly to be believed in and may be sinned against Also that he together with the Father and the Son created the World the spirit of God hath made me that he is the Author of all grace in Believers and order in the Churches The sum is that the holy Ghost is a Divine Distinct Person and neither meerly the power or vertue of God nor any created Spirit whatsoever This plainly appears from what is Revealed concerning him for he who is placed in the same series or order with Divine Persons without the least note of difference or distinction from them as to an Interest in Personality who hath the names proper to a Divine Person only and is frequently and directly called by them who also hath Personal Properties and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship he is a Distinct Divine Person And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance I shall as was said before despair to understand any thing that is expressed and declared by words But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God One Consideration which hath in part been before proposed I shall premise to free the subject of our Argument from ambiguity And this is that this word or name Spirit is used sometimes to denote the Spirit of God himself and sometimes his gifts and graces the Effects of his operation on the Souls of men and this our Adversaries in this cause are forced to confess and thereon in all their writings distinguish between the holy spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are not acknowledged any other way than we may and do prove the holy Ghost to be so For he to whom all Personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our knowledge of things is more by their properties and operations then by their Essential forms especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him And we may add hereunto that things are so ordered in the wisdom of God that there is no personal property that may be found in an Infinite Divine Nature but it is in one place or other ascribed unto him First He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature that is as we shall see personality with other Divine Persons Mat. 28.19 Baptizing them in the name of the Father and the Son and of the Holy Ghost 1 Joh 5.7 There be three that bear witness in Heaven the Father the Son and the Spirit and these three are one 1 Cor. 12.3 4 5 6. No man can say the Lord Jesus Christ is the Lord but by the Holy Ghost Now there are diversities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operation but it is the same God which worketh all in all Neither doth a denial of his Divine Being and distinct Existence leave any tolerable sence unto these expressions For read the words of the first place from the Mind of the Socinians and see what it is can be gathered from them Baptizing them in the name of the Father and of the Son and of the vertue or efficacy of the Father Can any thing be more absonant from Faith and Reason than this absurd expression and yet is it the direct sence if it be any that those Men put upon the words To joyn a quality with acknowledged Persons and that in such things and cases as wherein they are proposed under a Personal Consideration is a strange kind of Mystery and the like may be manifested concerning the other places Secondly He also hath the Names proper to a Divine Person only For he is expresly called God Act. 5. He who is termed the holy Ghost ver 3. and the Spirit of the Lord ver 9. is called also God ver 4. Now this is the name of a Divine Person on one account or other The Socinians would not allow Christ to be called God were he not a Divine Person though not by Nature yet by Office and Authority And I suppose they will not find out an Office
for the Holy Ghost whereunto he might be exalted on the account whereof he might become God seeing this would acknowledge him to be a Person which they deny So he is called the Comforter Joh. 16 7. A Personal Appellation this is also and because he is the Comforter of all Gods People it can be the name of none but a Divine Person In the same place also it is frequently affirmed that He shall come that he shall and will do such and such things all of them declare him to be a Person Thirdly He hath Personal properties assigned unto him as a VVill. He divideth to every man severally as he will and understanding the spirit searcheth all things yea the deep things of God As also the actings that are ascribed unto him are all of them such as undeniably affirm Personal Properties in their Principle and Agent For Fourthly He is the voluntary Author of Divine operations he of old cherished the Creation the spirit of God moved upon the face of the waters He formed and garnished the Heavens he Inspired Acted and Spake in and by the Prophets well spake the holy Ghost by Isaiah the Prophet unto our Fathers The Prophecy came not in old time by the will of man But holy men of God spake as they were moved by the holy Ghost He Regenerateth Enlighteneth Sanctifieth Comforteth Instructeth Leadeth Guideth all the Disciples of Christ as the Scriptures every where testifie Now all these are Personal Operations and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue He is as the Father and Son God with the Properties of Omniscience and Omnipotence of Life Understanding and VVill and by these Properties workes acts and produceth effects according to VVisdom Choice and Power Fifthly The same regard is had to him in Faith VVorship and Obedience as unto the other Persons of the Father and Son For our being Baptized into his name is our solemn engagement to believe in him to yield obedience to him and to worship him as it puts the same obligation upon us to the Father and the Son So also in reference unto the worship of the Church he Commands that the Ministers of it be separated unto himself The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Acts 13.2 ver 4. So they being sent forth by the Holy Ghost departed VVhich is comprehensive of all Religious VVorship of the Church And on the same account is he sinned against as Act. 5.3 4 9. for there is the same Reason of Sin and Obedience Against whom a man may sin formally and ultimately him he is bound to Obey VVorship and believe in And this can be no quality but God himself for what may be the sence of this expression thou hast lyed to the efficacy of God in his operations or how can we be formally obliged unto Obedience to a quality There must then an antecedent unto Faith Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any For Sin is but a failure in Faith Obedience or VVorship These therefore are due unto the holy Ghost or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies I say therefore unto this part of our Cause as unto the other that unless we will cast off all Reverence of God and in a kind of Atheism which as I suppose the prevailing wickedness of this Age hath not yet arrived unto say that the Scriptures were written on purpose to decieve us and to lead us into mistakes about and misapprehensions of what it proposeth unto us we must acknowledge the holy Ghost to be a Substance a Person God yet distinct from the Father and the Son For to tell us that he will be our Comforter that he will Teach us Lead us Guide us that he spoke of old in and by the Prophets that they were moved by him acted by him that he searcheth the deep things of God works as he will that he appointeth to himself Ministers in the Church In a word to declare in places innumerable what he hath done what he doth what he sayes and speaks how he acts and proceeds what his will is and to warn us that we grieve him not sin not against him with things innumerable of the like nature and all this while to oblige us to believe that he is not a Person an Helper a Comforter a Searcher a Willer but a quality in some especial operations of God or his power and vertue in them were to distract men not to Instruct them and leave them no certain conclusion but this that there is nothing certain in the whole book of God And of no other Tendency are these and the like immaginations of our Adversaries in this matter Dr. Owen Secondly The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations 1. The framing forming and miraculous Conception of the body of our Lord Jesus Christ in the Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father for so the Lord Christ speaketh unto him A body hast thou prepared me Heb. 10.6 but this preparation doth not signifie the Actual Forming and making Ready of that body but the eternal designation of it was prepared in the Council and Love of the Father As to the voluntary assumption it is ascribed to the Son himself Heb. 2.14 For as much as the Children were partakers of flesh and blood he himself partook of the same He took unto him a Body and Soul entire humane nature as the Children or all Believers the same Synedochically expressed by flesh and blood ver 16. He took on him the Seed of Abraham But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost Mat. 1.18 VVhen his Mother Mary was Espoused to Joseph before they came together she was found to be with Child of the holy Ghost Luk. 1.35 The Angel answered and said unto her the holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 1. The Person working is the holy Ghost he is the wonderful Operator in this glorious work and therein the power of the most high was exerted For the Power of the most High is neither explicatory of the former expression the holy Ghost as though he were only the power of the most High Nor is it adjoyning of a distinct Agent or Cause unto him as tho' the holy Spirit and the power of the most High were distinct Agents in this matter Only
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
Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good pleasure 1. The work of Conversion it self and in especial the act of Believing or Faith it self is expresly said to be of God to be wrought in us by him to be freely given unto us from him the Scriptures saith not that God gives us ability or power to believe only Namely such a power as we may make use of if we will or do otherwise but Faith and Conversion themselves are said to be the work and effect of God But it maybe Objected that every thing which is actually accomplished in potentia before There must therefore be in us a power to Believe before we do so actually The Act of God working Faith in us is a creating work for we are his workmanship created in Christ Jesus And he that is in Christ is a new Creature now the Effects of creating acts are not in potentia any where but in the active Power of God so was the World it self before its actual existence This is termed potentia logica which is no more but a Negation of any Contradiction to existence not potentia physica which includes a disposition unto actual existence Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter there is not by them wrought in the Mind and Wills of men such a next power as they call it as should enable them to believe without further actual grace working Faith it self Wherefore with respect to believing the first act of God is to work in us to will So Phil. 1.13 he worketh in us to will This God worketh in us by that grace which Austin and other Learned men call gratia operans 2. Faith and Repentance 'T is said to be given of God Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith and that not of your selves it is gift of God Our own ability be it what it will however assisted and excited and Gods gift are contra-distinguished If it be of our selves it is not the gift of God if it be the gift of God it is not of our selves and the manner how God bestows this gift upon us is declared ver 10. For we are his workmanship created in Christ Jesus unto good work And from hence Faith is called the Faith of the operation of God 3. Love that precious prevailing Grace is planted in the Soul by the Spirit causing the Soul with Delight and Complacency to cleave unto God and his wayes the Lord God will Circumcise thine heart to love the Lord Deut. 30.6 Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 The fruit of the spirit is love Gal. 5.22 4. It might be further demonstrated by considering how Conversion with the manner how it is effected is set forth in the holy Scripture The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. What is this but the putting off the Body of Sin Col. 2.11 This is the mediate work of the Spirit of God no man ever Circumcised his own heart A new heart also will I give you and a new spirit will I put within you and will take away the stony heart that is that impotency and enmity which is in our hearts unto Conversion 5. The work of grace upon the Soul is called a vivisication we are by nature dead in Sins and Trespasses in our Deliverance from thence we are said to be quickened The Dead shall hear the voice of the son of God and Live being made alive now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors And 't is well if the whole Gospel be not a Metaphor unto them But if there be not an Impotency in us by nature unto all Acts of spiritual Life like that which is in a Dead man unto acts of Life natural if there be not an alike Power of God required unto our deliverance from that Condition and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead they may as well say that the Scripture speaks not truly as that it speaks metaphorically 6. Believers are said to be begotten and born again of the Spirit by which it appears that our Regeneration is not an Act of our own I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature Of his own will begot he us by the word of truth c. Born again not of corruptible seed but of incorruptible c. Which were born not of blood nor of the will of man but of God This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration to produce some Testimonies of Scripture where it is assigned unto it as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself and if it be granted as it must be so unless violence be offered not only to the Scripture but Reason and common sence that whatever be our Duty and Power herein yet these Expressions must denote an Act of God and not ours Regeneration being thus proved to be the glorious working and operation of the holy Ghost we shall now proceed to shew further the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious because when received in Truth it delivers the Soul from Bondage it breaks the bonds For the Soul is not set at liberty by the bare shedding of Christs blood without the application of it by the spirit or infusion of grace into the heart 2. The gospel through the grace of it when received in Truth opens blind Eyes it makes them see that never saw in a spiritual sence before it opens their eyes that were born blind how blind was Saul till the gospel grace shone upon him or rather in him 3. The gospel through the grace of it when received in Truth raises the dead Soul to Life 'T is hereby we come to be quickened the flesh profiteth nothing 't is the Spirit that quickeneth that is the Humane nature without the Divine cannot accomplish Salvation for us nor shall any Soul receive any saving
18.14 and 29.11 Eccl. 7.9 Isa. 29.10 and 37.7 Jer. 51.11 Ezek. 13.3 Dan. 5.20 Hag. 1.14 Hab. 1.11 Rom. 11.8 1 Cor. 2.12 c. God hath given the Spirit of slumber Eyes that they should not see and Ears that they should not hear Now you have received not the Spirit of the world but the Spirit which is of God c. 2. The Organical Cause or Instrument is put for the thing Effected by it THE Mouth is put for Speech or Testimony as Deut. 17.6 At the Mouth of two or three Witnesses shall he that is worthy of Death be put to Death but at the Mouth of one VVitness he shall not be put to death that is by the Witness or Testimony of two or three c. so Deut. 19.15 One witness shall not arise against a man for any Iniquity or for any sin in any sin that he sinneth At the Mouth of two Witnesses or at the Mouth of three Witnesses shall the matter be established which is expounded Matth. 18.16 and John 8.17 2. The MOUTH is put for a Command or Prescription Gen. 45.21 And Joseph gave them Waggons according to the Mouth of Pharaoh c. That is as we translate it according to the Commandment of Pharaoh Exod. 17.1 And the Children of Israel Journied according to the Mouth that is the Commandment of the Lord. So Numb 3.16 39. and 20.24 and 17.14 Deut. 1.26.43 and 34.5 So Moses the Servant of the Lord died there in the Land of Moab according to the Mouth of the Lord that is according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge who from the Hebrew reading say that Moses dyed in the kiss of the Lord for that Tradition is not from the Hebrew Text but from the Targum which is attributed to Jonath Vziel who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord Ad Osculum verbi Domini that is according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord is better to be referred to the Trope Anthropopathia of which we shall hear hereafter The Tongue is put for Speech Prov. 25.15 A soft Tongue breaketh the bones that is a mild civil and courteous speech so Jer. 18.18 Let us smite him for that Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for his importunate unseasonable and odious Speech But more especially for the Idiom or particular Language of Nations Act. 2.4 11. And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Cretians and Arabians do we hear them speak in our Tongues the great things or wonderful works of God It is also put for the Gift of strange Languages In my name shall they cast out Devils they shall speak with new Tongues Mark 16.17 and 1 Cor. 14.19 Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then Ten Thousand words in an unknown Tongue That is in a Language which the People understand not c. The Lip is put for Speech Gen. 11.1 And the whole Earth was of one Lip and of one word that is of one Language and of one Speech or Idiom of speaking the Chaldee sayes of one Tongue and one Speech That the Hebrew Language is meant here which in Isa. 19.18 is called the Lip of Canaan we translate it Language by the same Trope And which by the Targ. Hierosolym and R. Saloom upon the place is called the Holy Tongue is shewed elsewhere Neither was Hebrew the peculiar name of that Language in those times because there was no need of a term of distinction there being no other Speech in the World till after the Confusion of Tongues and scattering of the People at Babel Pro. 17.7 A Lip of excellency does not become a fool much less a Lip of lying A Prince that is a worthy and excellent Speech do's not become or is not to be expected from a Fool much less should a Noble or brave mind tell Lies Esa. 33.19 A People of a deeper Lip so the Hebrew then thou canst perceive that is such as speak so obscurely that you cannot understand them as Pagninus renders it See Pro. 12.19 the Lip of Truth shall be established for ever but a lying Tongue is but for a moment Job 12.20 He removeth away the Lip of the faithful c. so 't is in the Hebrew The Palate is put for Speech Pro. 5.3 For the Lips of a strange Woman drop as an honey Comb and her Palate so the Hebrew is smoother then Oyl that is her Words or Speech The Throat is put also for loud Speaking Isa. 58.1 Cry with the Throat so the Hebrew spare not c. by which the Organ of Crying or Speaking is to be understood for the Explication follows viz. lift up thy voice like a Trumpet and what the Scope or Argument of that loud Speech or Shrill Cry was to be is added in these words And shew my People their Transgression and the house of Jacob their sins The Hand is put for Actions done by it where there is also a Synechdoche For by the Actions of the Hands some other things as also Principles or beginnings of Actions are understood as Counsel Machination or contrivance thought endeavours care c. as 1 Sam. 22.17 Slay the Priests of the Lord for their Hand is also with David that is they help him with their Counsel So 2 Sam. 3.12 and 14.19 1 Kings 10.29 Psal. 7.4 Isa. 1.15 The Hand is put for Writing 1 Cor. 16.21 The Salutation of me Paul with mine own hand that is mine own Writing and Col. 4.18 The Salutation by the Hand that is the Writing of me Paul This is ordinary viz. for a mans Writing to be called his hand among the Greeks as Pollux and Suidas sayes and among the Latines see Cicero lib. 7. Epist. ad Attic. as also in our common Language The Hand is put for a Gift reached by the Hand Psal. 68.32 Ethiopia shall make her Hands run to God so the Hebrew that is Ethiopia shall speedily transmit her Gifts as Psal. 72.10 Isa. 60.6 to which Relates that of Pliny the Ancient Greeks called Doron the palm or fist and therefore they called the Hand Gifts that word so signifying because they were given thereby See Psal. 22. 35 36. And more under the Head or Title Metaphors A Sword is put for War or Slaughter which are in a great Measure performed thereby Exod. 5.3 Let us go we pray thee three days Journey into the Desert and sacrifice unto the Lord our God lest he fall upon us with Pestilence or with the Sword Levit. 26.6 Neither shall the Sword go through your Land so Isa. 1.20 Jer. 14.12 13 15 16. and 43.11 Psal. 144.10 Rom. 8.35 and several other places It is said Matth.
towards men and as accommodated for the profit of Believers that nothing which he does shall hurt them To this may be referred that speech of God which of all is most sweet and gracious and full of comfort inasmuch as it was spoken in the very swelling as it were of Anger When he speaks to Moses of the grievous sin and Apostacy of the People Exod. 32.10 Now therefore let me alone that my Wrath may wax hot against them and that I may consume them c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses so as that he could not destroy the People unless he had asked him leave as Psal. 106.23 Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his Wrath lest he should destroy them Of so great a vertue and efficacy are the Prayers of the just before the Lord James 5.16 See Gen. 32.28 Hosea 12.4 Josh. 10.12 13 14. c. Esa. 1.13 The calling of Assemblies I cannot away with or more properly I cannot bear it is iniquity This is expounded with respect to the sanctity of God and his abomination of iniquity as verse 14. Your New Moons and your appointed Feasts my soul hateth which is intimaâ—â—ed by these phrases of humane abhorrence Something also of loosned or disjointed Members after the manner of men is attributed to God as Jer. 6 8. Be thou instructed O Jesuralem lest my soul be loosned or disjointed from thee so the Hebrew that is lest after the manner of a member that is broken or out of Joynt it departs from or be separate from thee and thou as a strange member be cut off or divided from me Ezek. 23.18 She discovered her Whoredoms and discovered her nakedness then my mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her By this phrase the Communion of God with Believers is most excellently expressed for if for their wilful and contumacious Rebellions God departs from them the head is as it were separated or pluckt off the putrified members as the Lord by a like metaphor speaks to the wicked Synagogue Jer. 15.6 For thou hast forsaken me saith the Lord thou art gone backward Therefore will I stretch out my hand against thee and destroy thee I am weary with Repenting Much and great was the forbearance and patience of God before this desertion which is indeed the filling the Measure of Iniquity spoken of Gen. 15.16 Matth. 23.32 To these privatives in man may be referred Diseases by which is signified the punishment of sin which Christ bore in our stead Esa. 53.4.10 Suitable to Hos. 13.14 I will ransome them from the power of the Grave I will redeem them from Death O Death I will be thy Plagues O Grave I will be thy Destruction Repâ—â—ntance shall be hid from mine Eyes Thus he speaks with respect to his Sacerdotal or Priestly Office as Heb. 2.14 Forasmuch as the Children are made partakers of flesh and blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil 2. With respect to his Prophetical Office 2 Tim. 1.10 Because by the Gospel he hath abolished Death and brought Life and Immortality to Light For he strongly defends his Church so as that the Gates of Hell shall not prevail against it and 1 Cor. 15.26 The last Enemy that shall be destroyed is Death Here is a most evident symbol of the Resurrection as Junius and Tremellius upon the place rightly conclude Paul upon these words of Hosea 1 Cor. 15.55 Thus speaks O death where is thy Sting O Grave where is thy Victory c. Of the second sort of mens Actions which are ascribed to God there may a distinction be made viz. Such as are internal and such as are external The internal are with respect to the diverse States Circumstances or Conditions of men and so God is said to be a Husbandman that is Synechdochically a Vine dresser John 15.1 The reason of the Comparison follows in the next verses and is largely expounded Esa. 5. and Matth. 20. c. Christ who is the hypostatical Wisdom of God and his Eternal Son calls himself a Workman when he speaks of the Creation Cant. 7.1 For by him were all things made and without him was nothing made that was made John 1.3 Col. 1.16 c. So God is said to be the Builder and Maker of a City which hath Foundations Heb. 11.10 that is the Cause Fountain and Author of Eternal Life and Heavenly Joy So he is called a Man of War Exod. 15.3 From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men he is the chief General and Captain giving Victory to whom he pleases and scattering routing or destroying whom he pleases See Psal. 46. and 76. c. Christ is called a Counsellor Esa. 9.6 with respect to his most wise decree in restoring Salvation at whose disposal it was 1 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the world began Likewise with respect to his most Holy Office in manifesting the Divine will to our capacities in order to Salvation and his obedience to the Father c. The Lord is called a Phisitian Exod. 15.26 Because he frees men from all perils of Souls and Bodies which are frequently compared to Diseases Psal 147.2.3 c. This is peculiarly ascribed to Christ the Redeemer for the blessing of spiritual health which we receive from him Matth. 9.12 Mark 2.17 See Esa. 61.1 He is called a Shepherd Psal. 23.1 Which appellation is also peculiarly attributed to Christ with respect to his Office as a Saviour Cant. 1.7 and 2.16 and 6.2 Ezek. 34.23 and 37.24 Micah 5.3 and 7.14 Zach. 13.7 John 10.11 Heb. 13.20 1 Pet. 2.25 and 5.4 and elsewhere He is called a Father Deut. 32.6 Psal. 68.6 Esa. 64.8 Matth. 6.1 6 8 9. Rom. 8.15 Which term is most full of Comfort and Joy declaring the Love and Affection of the Omnipotent God towards men So he is called Father of spirits Heb. 12.9 c. Christ called the Everlasting Father or as in the Hebrew the Father of Eternity Esa. 9.6 Because he most sincerely loves Believers and Glorifies them in blessed Eternity The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater futuri seculi the Father of the Age to come He is called the First-born Psal. 89.27 Col. 1.15 18. Rev. 1.5 Jehovah and Christ are frequently called Prince Captain King Esa. 9.6 and 55.4 and 32.1 and 33.22 To denote their Majesty and celestial Dominion of which more elsewhere He is called a Bridgroom Matth. 9.15 and 25.1 Mark 2.19
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
Luk. 7.14 Sometimes men afflicted and penitent called a bruised Reed Esa. 42.3 viz. A Reed of its self frail and weak is much more weak if it be shaken and bruised Our Saviour therefore promises that he will not by any means break such but rather strengthen consolidate and heal them Sometimes it signifies men great indeed but unable to help that are more mischievous and naught on which some are apt to rely or depend though to their loss as such do who lean on a weak and broken Reed to their own destruction 2 Kings 18.21 Esa. 36.6 Ezek. 29.6 7. A Rush or Bulrush signifies men of the basest and lowest condition Esa. 9.14 19.15 Wormwood because of its ungrateful tast and extream bitterness is by a metaphor brought to signifie sometimes sin and evil Deut. 29.18 Amos 5.7 and 6.12 See Deut. 32.32 Esa. 5.20 Rev. 8.11 Sometimes punishment or torment Jer. 9.15 23.15 Lam. 3.15 19. See Prov. 5.4 So much of the Species of things growing out of the Earth which yeild any Metaphors to which we may fitly subjoyn where mention is made of the containing Subject Which is 1. A Wood. 2. A Garden A Wood inasmuch as it contains many barren Trees is a symbol of infidelity and impiety Esa. 32.15 And because it is full of Trees and Shrubs it carries the notion of an entire Army Esa. 10.34 Of both which we have spoke before in the 10th Chap. where we spoke of Carmel and Lebanon A Garden is the place of the most eminent and choicest Plants and Trees especially that first Garden which we call Paradise The Church of Christ Cant. 4.12 is called a Garden inclosed or barred A Garden because of its spiritual fruitfulness barr'd because hid to the World hid with Christ in God Col. 3.3 The World knoweth us not 1 John 3.1 The same Church with its fruits of the Spirit ver 13. is called Paradise Of which elsewhere Heaven or Eternal Life is called Paradise Luk. 23.43 2 Cor. 12.4 Rev. 2.7 The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden and the great plenty of good things there Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan three are most eminent by which its Goodness Fruitfulness and other Excellencies may be known viz. The Olive which is a Tree The Vine which is a Shrub And Grain or Corn of all sorts All which are joyned together Deut. 14.23 18.4 Psal. 104.14 15 16. c. Jer. 31.11 Hos. 2.8 22. Joel 2.19 and in the common Version Gen. 27.37 Psal. 4.7 8. Where the Syriack Interpreter expresses all three From each of these and things that bear affinity or relation to them there are a great many delicate Metaphors deduced in Scripture The People of Israel are called an Olive because of the great dignity with which they were invested by God Jer. 11.16 The Lord called thy Name a green Olive-Tree fair and of goodly fruit as if he had said thou hast been like a green and leafy Olive which most beautifully flourishes giving extraordinary hope of its Fruit. But the Antithesis follows With the noise of a greà t tumult or tempests he hath kindled fire upon it aâ—â—d the branches of it were broken that is as Junius and Tremellius have interpreted it they shall be like encountring storms of Winds which rushing into this place shall shake down thy flowers break the branches that is they will destroy small and great Afterwards they will consume with fire the very Town as if it were the stump of a Tree That these things were transacted the last Chapters of the Kings Chronicles and Jeremiah do fully make it out ver 17. This Olive is said to be planted by the Lord c. Zach. 4. What are called the two Olives ver 3 11 12. are said to be the two Sons of Oyl so the Hebrew ver 14. that is two Oleaginous Olives plentiful fat having as it were a spring of Oyl continually flowing This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ who was beyond measure anointed with the Oyl of gladness Psal. 45.7 from whom believers have this unction 1 John 2.20.27 But this was spoken to in the Chapter of an Anthropopathy Rom. 11.17 The Church of Israel is called an Olive eminent for fatness whose root Abraham may be said to be with respect to the Covenant God entred into with him and the promise of a blessed seed divine benediction and Eternal Life made to his believing posterity that is his Sons by Faith who believe as he did such being only the Sons of Abraham whether Jews or Gentiles Gal. 3.29 This being observed it is easie for any one to understand why the Gentiles are compared to a Wild Olive and what this ingrafting into the Olive is and the partaking of its root and fatness that is the fatness proceeding from the Root and diffused to the Branches by the figure Hendiadys as also the cutting off of the branches Rev. The two Witnesses raised by God by whom those sincere few Teachers of the Church in the midst of the Antichristian Tyranny and fury preserved by God are understood expressed by the number two because in the month of two or three Witnesses every Truth shall be established Deut. 19.15 2 Cor. 13.1 are called two Olives and two Candlesticks standing before the God of the Earth In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oyl of gladness as also fruitfulness in good Works as the Olive is a most fruitful Tree and Constancy and Perseverance in the Faith under persecutions as the leaves of the Olive do not wither but are always green and the wood of the Olive-Tree never rots through age In the latter Metaphor Divine Illumination from the Word of God is understood that this is taken from the fore-cited place of Zach. 4. is evident Oyl The Fruit of the said Tree is much valued and much used amongst all sort of People and Nations In Scripture Metaphors sometimes it denotes an abundance of pleasant and acceptable things Deut. 32.13 Job 29.6 Sometimes Joy and Refreshment of mind if considered with respect to the anointing Esa. 23.5 Psal. 92.10 and 141.5 Cant. 1.3 Esa. 61.3 The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit From hence we may in a manner give a reason for the Name of Christ and Christians it being derived from the Vnction or annointing of the Holy Spirit which is compared to Oyl Esa. 10.27 There is mention made of Oyl And it shall come to pass on that day that his burden shall be removed from off thy shoulder and his yoke from off thy Neck and the yoke shall be destroyed from the face of Oyl or from before the Oyl Which the Chald. expounds of the Messiah Junius and
Esa. 45.1 And by way of excellency the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus our chief Priest King and Prophet blessed for ever is so called as the word denotes Dan. 9.24 Psal. 2.2 John 1.42 And 4.25 Hence the name of the annointed one is commonly given him in the New Testament Matth. 1.16 17. And 2.4 And 11.16 And 22.42 Luke 2.26 See also Psal. 2.6 And 45.7 8. Esa. 61.1 Dan. 9.25 Luke 4.18 Acts 10.38 Heb. 1.9 See Col. 2.9 And John 3.34 35. From our Lord Christ we are called Christians because we believe in him Acts 11.26 being made partakers of that Holy Annointing Heb. 1.9 John 2.20 Hence made Kings and Priests Rev. 1.6 See Esa. 61.3 2 Cor. 1.21 22. Rom. 5.5 c. 3. Holy Days and Times Of these the Sabbath is most eminent being a day of rest the seventh in a week instituted by God upon the compleating of his creating work Gen. 2.3 and most exactly to be observed by the people of Israel by the the Command of God this is metaphorically translated to express New Testament Worship Esa. 56.4 and to denote the rest of eternal blessedness Esa. 66.23 where there is mention also of a New Moon in the same sence which was a Jewish Holy-day likewise Hence it is said Heb. 4.9 That there is a Sabbatism left for the people of God From the Jewish Pass-over to which the Days of unleavened bread were joyned the Apostle makes a fair Allegorical exhortation 1 Cor. 5.7 8. Where Christ is called our Pass-over because he was sacrific'd and slain for us as the Paschal Lambs which were Types of the Messiah were slain in the Old Testament The Feast of Tabernacles is put for the whole spiritual Worship of the Old Testament Zach. 1â—â— 16 18 19. All Christians while they sojourn as Strangers and Pilgrims in this world do celebrate a Feast of Tabernacles whilst they long for the heavenly City to which they hasten not with the feet of the body but by the affection of the Heart and the progress of piety and good works See Gen. 47.9 Psal. 39.12 Psal. 119 19. 2 Cor. 5.4 6 8. Heb. 11.13 14. The words of Augustine are memorable Vse the World says he But let it not insnare you that thou hast come into it art upon thy Journey out of it and that thou didst come to depart not to tarry is certain thou art then upon a Journey let this Life be thy Inn use money as a Traveller upon the Road does a Table Cup Pot and Bed that is to leave them not to tarry with them So much of Old Testament Rites those of the New Testament are two Baptism and the Lords Supper Baptism and to Baptize are metaphorically put 1. For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church To the Holy Spirit is sometimes added Fire which is a symbol of its external manifestation Acts 2.3 Matth. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 and 11.16 Some give a Reason of the appellation from the Analogical Immersion or dipping for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize signifies because the house where the holy Spirit came upon the Apostles was so filled that they were as it were drowned in it Others say that the reason of the appellation is from the great plenty and abundance of those gifts as the Baptized were wont to be plunged or dipped in water or that they were wholly immerged in this Likewise because by the efficacy of the holy Spirit they were cleansed from sin refreshed and purified as water quenches thirst and washes away spots and filth c. 2. It is put for Calamities and Afflictions especially those of Christ Matth. 20.22.23 Mark 10.38 39. Luke 12.50 The Reason of this metaphor is likewise taken from multitude or abundance as Calamities are elsewhere compared to many and deep waters Psal. 18.16 and 32.6 and 69.1 2. c. 3. For the miraculous passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel Baptism c. From Bread the other part of the Lords Supper some think a metaphor is taken 1 Cor. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam unus panis unum Corpus multi sumus which is word for word in English thus because one Bread we being many are one body in our Translation for being many and one Body Upon which Erasmus in his Annotations The Greeks think that we understand that Bread which is the Body of the Lord Whereas all Christians are Members of Christ as if he had corrected what he before had spoke viz. we partake for it is more to be one and the same than partaker And in his Paraphrase thus We being all partakers of the same Bread do declare that though we be many in Number yet in the consent and harmony of minds we are one Bread and one Body Others Glassius in Rhet. sacra p. 434. says more truly understand the word Bread properly and that there is an Ellipsis of the Verb substantive is in this sence There is one Bread in the holy Supper So likewise we being many are one body the Syriack clearly expresses it thus As that Bread is therefore one so all we are one body For we all receive of the self same Bread For that sameness of Bread in the holy Supper is to be understood with respect to the Sacramental use of it as well as the Identity of matter c. CHAP. XIV Of a Synecdoche HAving largely gone through the most frequent and most eminent Tropes in the Scripture principally Metaphors we will be more Concise in what follows and illustrate each with a few Scripture Examples by which the rest of chat kind may be easily understood A Synecdoche is a Trope by which the whole is put for part or part for the whole And whereas the whole is either the Genus or Intire thing And part is a Species or Member we will treat of the 4 kinds of Synecdoche's in order A Synecdoche of the Genus is when the Genus is put for the Species or an Vniversal for a Particular as when 1. The Term All is put for the greatest part or many as that Rule of Law in the Pandects § quod Major All seem to do that which the greater part does In doing this there must be great heed taken to the Scope and right meaning of the Text take a few Examples out of the Old Testament Exod. 9.6 And All the Cattle of Egypt Died that is all that is in the field as ver 3. and some were left as ver 19. Chap. 14.26 28. and cap. 9.29 Exod. 32.3 All the People that is the greatest part as ver 26. Hence Paul uses a particular word 1 Cor. 10.7 viz. Some See more Examples Exod. 32.26 with ver 29. and Deut. 33.9 Isa. 2.2 3. Deut. 28.64 2 Sam 16.22 Hos. 7.4 c. In the New Testament
Matth. 3.5 Jerusalem and all Judea and all the Region about Jordan went to be baptized that is many men of those places More examples are Mark 9.23 Joh. 10.8 with ver 7. Acts 2.5 Eph. 1.11 Phil. 2.21 4.13 2. The word All or every is put for the kinds of singulars as Gen. 2.16 Of every tree of the garden thou shalt eat that is of every kind of fruit Gen. 24.10 All the goods of his Master were in his hands that is some of every sort See ver 52 53. so 2 Kings 8.9 Joel 2.8 with 1 Pet. 2.9 and Acts 2.17 Zeph. 2.14 Matth. 4.23 Luk. 11.42 Acts 10.12 Heb. 13.4 An Vniversal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10 No work to be done on the Sabbath that is servile or Mechanick as appears Lev. 23.7 8. Num. 28.18 See 1 Sam. 20.26 with 1 Kings 19.11 12. Jer. 8.6 Matth. 5.34 Ye shall not swear at all that is rashly and lightly Matth. 10.26 Luk. 7.28 John 1.31 3.32 33. 15.5 18.20 Acts 27.33 2 Thes. 3.11 Always is put for often Luk. 18.1 and 24.53 and every where for here and there Matth. 16.20 Acts 28.22 1 Cor. 4.17 Names of a larger signification are put for those which are of a narrower as Flesh is put for man all flesh that is every man Gen. 6.12 Psal. 145.21 Isa. 40.5 66.33 Matth. 24.22 Luke 3.6 Rom. 3.20 A Creature is put for a Man Mark 16.15 Col. 1.23 c. See Acts 12.7 Luk. 11.51 Job 14.14 Acts 10.12 c. A Common name is put for a proper hence God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El which signifies strong and powerful and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency Gen. 14.22 and 21.33 c. So Christ is called Lord Matth. 21 3. John 11.3.12 c. and Master John 11.28 c. the Son of man Matth. 8.20 c. the Angel Gen. 48.16 c. the Angel of the Lord Exod. 3.2 Judg. 6.11 so the seed of the Woman Messiah Servant of God Prophet c. Moses is called a Prophet Hos. 12.14 c. The Plural Number is sometimes put for the singular as Gen. 21.7 Who would have said unto Abraham Sarah shall give Children suck that is one child as in the next verse Gen. 46.7 It is said that there went down with Jacob into Egypt all his daughters and all his sons daughters whereas as ver 15 17. appears he had but one daugher and one Neece or Sons Daughter See Acts 13.40 with Hab. 1.5 Matth. 2.23 c. Some General Verbs are put for special as To say for to command or admonish Rom. 12.3 to open is put for to plow Isa. 28.24 to be is put for to live Matth. 2.18 and to Dwell Ruth 1.2 To speak for Stipulation or Promise Deut. 26.17 c. CHAP. XV. Of a Synecdoche of the Species A Synecdoche of the Species is when the Species is put for the Genus or a particular for the Vniversal and its distinction is conformable to the former kind As The word many is put for all Dan. 12.2 compared with John 5.8 Isa. 52.11 See Matth. 16.28 and 26.28 Rom. 5.18 19. John 6.50 1. Words of a narrower or more special signification are put for those of a more large or universal signification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir a man is the special attribute of the Male Sex yet is put for any man or woman Psal. 1.1 and 32.1 and 112.1 Jer. 17.5 7. Joel 2.7 8. c. Fathers are put for Ancestors Psal. 22.4 and 106.6 c. Father is put for a Grandfather 2 Sam. 9.7 and 19.18 Dan. 5.11 18. A Mother for a Grandmother 1 Kings 15.10.13 See ver 2. c. Brothers for Kinsmen Judg. 9.1 1 Chron. 12.29 Matth. 12.46 47. Jerom recites four kinds of Brothers or such as are so by Nature Gen. 27.11 by Country Deut. 15.3 by Kindred Gen. 13.8 by Affection or union of mind Psal. 133.1 Hence the Brotherhood of one faith in Christ Rom. 14.10 1 Pet. 2.17 c. Sons and Daughters for posterity Exod. 1.7 Jer. 31.29 A Son for a Nephew and a Daughter for a Neece Gen. 29.5 and 24.48 See Josh. 7.24 with ver 1. A Son for remote Posterity Hence Christ is called the Son of Abraham and David Matth. 1.1 c. See Luk. 19.9 c. 2. A Proper Name is put for a common as Abraham and Israel for the Patriarchs Isa. 63.16 Paul and Apollos for any Gospel Ministers 1 Cor. 3.6 See Rom. 2.17 and 9.19.20 1 Cor. 7.16 where a speech is directed to one that concerns all 3. The Species is put for the Genus as A Bow and Spear for all kinds of Weapons Psal. 44.6 46.10 Zach. 10.4 Gold for any gift Psal. 72.15 Isa. 60.6 A Lyon for any great Beast Isa. 15.9 A Command for any Doctrine 2 Pet. 2.21 and 3.2 Honey for any sweet thing Exod. 3.8 17. and many other places A Land flowing with milk and honey Ezek. 20.6 15. denotes abundance of good things Bread for any victuals Gen. 3.19 and 39.6 Matth. 6.11 Luk. 14.1 c. A Garment for any Necessaries Isa. 3.6 7. A Widow and Orphan for any in distress Exod. 22.21 Jam. 1.27 c. 4. A certain species of Number is put for an undetermined Multitude as two for many Isa. 40.2 and 61.7 Jer. 16.18 Zach. 9.12 Rev. 18.6 Twice for as often Psal. 62.11 Five words are put for a few 1 Cor. 14.19 and ten thousand words for prolix speech The Number seven is frequently put for an indefinite multitude Lev. 26.18 21 24 28. 1 Sam. 2.5 Sevenfold for a vast number Gen. 4.24 Matth. 18.22 Ten for many Gen. 31.7 Numb 14.22 A Hundred for many Eccl. 6.3 and 8.12 Prov. 17.10 Matth. 19.29 Thousands for very many Exod. 20.6 Myriads or ten thousands for a vast Number 1 Sam. 18.7 See Gen. 24.60 Numb 10.36 Dan. 7.10 Rev. 5.11 c. 5. The singular Number is put for the Plural Gen. 32.5 Exod. 10.12 Judg. 4.5 Job 14.1 Isa. 1.3 and 16.1 Jer. 8.7 Joel 1.4 Matth. 6.17 Rom. 2.28 c. 6. Special Verbs are put for General as to go in and out is put for the Actions of life or for life in general Num. 27.17 21. Isa. 37.28 Acts 1.21 c. To call upon God is put for Divine Worship Gen. 4.26 Isa. 43.22 John 4.23 24. with many others 7. The Scripture sometimes proposes any thing that 's general by some illustrious species for evidence sake as 1. In the Actions of men Deut. 19.5 The Example of the Ax slipping from the helve and killing a man by chance is put for any involuntary man-slaughter See Psal. 112.5 Prov. 20.10 Matth. 5.22 2. In Precepts and Divine admonitions Exod. 20. Honour thy Father and thy Mother denotes reverence to all Superiours See Exod. 22.22 26. Exod. 23.4 5. Deut. 22.3 c. Lev. 19.14 Prov. 25.21 Rom. 12.20 Luk. 3.11 John 3.14 The washing of feet denotes all
these alone but for all them that shall believe on me through their Word Whosoever comes none is refused that hath an Appeal to make to the great God who is Judg of all the World c. II. But Christ this great Advocate of Souls who appertaineth to the high Court of Heaven is of long standing and great Experience possessed the Place of an Advocate from the Fall nothing can surpass his Cognizance he stood before the Antient of days in the days of Noah Daniel Job c. III. But Jesus Christ knowing all things relating to the Judgment-day gives assurance to his Saints before Trial it shall go well with them He that seeth the Son and believeth in him hath the Cause hath eternal Life and shall never come into Condemnation IV. But Christ this high and holy this great and good this wise and just this true and righteous Advocate carries every Cause he undertakes He will not undertake any Cause to plead effectually but the Believer's He will not speak a word for the Sons of Belial that will not submit to his Laws I pray not for the World but for those thou hast given me For those that willingly submit to his Laws he is successful to a Wonder whatever he desires is done for them his Prayers being always heard V. But the Lord Jesus the Churches Advocate makes sure Work when He carrieth a Cause it 's done in the highest Court it self from whence there is no Appeal Every Cause that Christ carrieth is like the Laws of the Medes and Persians unalterable and like the Covenant ordered in all things and sure it is as the good Part Mary chose that shall never be taken from her neither Men nor Devils shall be able by Fraud nor Force to take it away from them 'T is God that justifieth who is he that condemneth 'T is Christ that died yea rather that is risen again who also maketh Intercession for us VI. Christ hath no Match or Equal but he very much transcends all his Opposites Beelzebub hath had a great Name but he is nothing to Jesus Christ makes him flie before him and fall like Lightning He hath an awful Majesty in his words that if he doth but say Get thee behind me Satan The Lord rebuke thee Satan shrinks off shamefully He dares not cannot stand before this powerful Advocate Application I. BEhold the marvellous Goodness of God that he should in meer Mercy to us appoint such an able Advocate to whom the very Angels themselves are inferior in point of Wisdom Power Office and Honour Those Sons of the Morning shout for Joy at his Appearance as an Advocate and pry into the Mystery of his honourable Work II. There is great Encouragement to come to this Advocate God invites Men to come to Christ for advice and to take his Counsel This is my beloved Son hear Him He is not concealed in some secret Chamber where he cannot be found but stands at the opening of the Gates at the Place of the chiefest Concourse God hath given him to be a Light to the Gentiles and his Salvation to the ends of the Earth Whoever believingly and in truth desires to have him for their Advocate my have access unto him and have their Cause undertaken pleaded and effectually managed by him who is the Judge's own Son The Motives to this Duty are many 1. When poor Sinners come to this holy Advocate they are kindly embraced 2. They have their Work readily undertaken they are not tired out with Delays 3. They have it very carefully managed the Cause is not lost nor suffered to fall to the Ground for want of prudent and careful Management c. 4. It is a great Case that cannot safely be trust in any other hand it is about a Title to an Inheritance wherein if a Man miscarry he is utterly undone yea utterly undone to Eternity 5. Their Cause is admitted of and undertaken without Fees or any kind of Charges He will do all freely without Money 6. There is much Peace Satisfaction and Security in it A Man that hath committed his Cause to this Advocate may sleep in Peace go about his Business in Comfort neither need he in the least doubt or fear of what will follow for there was never any one that trusted in him confounded or put to shame There was never a Cause left by any Man to the wise Counsel and Management of this most powerful and holy Advocate but it carried the Day He is not only able to save but able to save to the utmost not only some but all those that come unto God by him seeing he ever liveth to make Intercession for them III. Who then would refuse coming to Jesus Christ or neglect to make use of this Advocate IV. It also shews us the Cause why Men perish and miss of God's Favour and lose eternal Life It is not for want of free Tenders of Grace or because there is no Advocate to plead for them but it is because they will not open at his Knock nor take his Counsel c. They will not come unto him that they might have Life Lastly Let all Saints who through Satan's Temptations have been overcome and have sinned and wounded their Consciences remember that there is an Advocate for them with the Father Jesus Christ the Righteous Christ an Apostle Heb. 3.1 Consider the Apostle and High-Priest of your Profession Christ Jesus AN Apostle signifies in the Greek one sent and it hath something peculiar to it to distinguish the Office from other Offices appertaining to the Gospel and the Church for tho John Baptist was one sent with many others yet were they not called Apostles but dignified by some other Names Titles or Epithets as Fore-runner Disciple and Servant of the Church c. Now inasmuch as one Rank and Order of Men have this Title given them and by it are distinguished from others concerned in Divine Service we may suppose it to signify their Commission and Qualification for their designed Work which Commission Qualification and designed Work seems to be comprehensive of these three things viz. 1. Immediatly sent 2. Marvellously inspired 3. The Master-Builders of the Gospel-Foundation for the Christian Religion That all these are declared and set forth concerning Jesus Christ is evident Therefore in that Christ is here called an Apostle it must or may signify that He was sent after a higher and more extraordinary manner than common Messengers An Apostle I. AN Apostle was immediatly sent by Christ. II. The Apostles In pursuit of their Commission went up and down preaching the Gospel c. III The Apostles had Christ always with them in their Work in an extraordinary manner IV. An Apostle was to bear witness to the Truth and to Christ's Name V. The Apostles were to open Mysteries that had been kept hid VI. The Apostles were endued with Divine Power to do Wonders and mighty Works
Christ if he sees that a small Fire and easy Afflictions will not refine and purifie the Soul of a Believer adds greater Afflictions puts them into a very hot Fire great Trials according to his own Wisdom and good pleasure of his Will If need be you are in heaviness through manifold Temptations That the trial of your Faith being much more precious than Gold c. Think it not strange concerning the fiery Trial which is to try you as if some strange thing happened unto you VII Jesus Christ by refining his People separates their Dross from them separates Pride Passion Luke-warmness Worldly-mindedness c. and thereby makes Them and their Graces exceeding valuable Tried Faith tried Patience tried Love is highly esteemed 't is far beyond tried Gold This is the fruit of all the taking away of your Sin I will make a Man more precious than Gold even a Man above the Golden Wedg of Ophir And Christ by refining and putting the whole Church into the Furnace separates the Gold the sincere Christians from drossy Hypocrites VIII Christ to refine and throughly purge and purifie his Church and the Hearts of Believers puts them into one Fire one Affliction and then into another hence God speaks of purifying his People seven times for if you will not for these things obey me I will punish you seven times more according to your Sins God hath many Fires IX Christ adds something of another nature other Metal as I may say into his Gold viz. his Church and People that are in the Furnace there is the additament of his Word and Spirit Did not he add these to his People to refine and purifie them they would be long in the Fire before their Dross would be washed and consumed away nay without the Word and Spirit Afflictions could never accomplish nor perfect the Work and make them fit for his use X. Jesus Christ doth not put his Church or any one believing Soul into the Furnace to destroy or any ways to hurt them but purely out of a gracious Design to make them more pure and serviceable unto him Fathers for a few days chasten us after their pleasure but he for our profit that we might be partakers of his Holiness After he hath tried me I shall come forth as Gold He takes much care that nothing be lost none of them receive detriment thereby XI Christ will not suffer his People to remain in the Furnace or under Afflictions any longer than he sees need of it no longer than till all their dross and filth be purged away 'T is but in measure he knows when it is enough and then he soon abates the Fire XII Christ oft-times in refining of his Church wasteth the Wicked who are his Fuel by which he many times purges them In a secret way they hereby come many times to be bruised and smitten the Fire of God's Wrath seizes upon them as in the case of Pharoah whilst they are persecuting his People XIII Christ Jesus by putting his Children into the Furnace of Affliction resolves to burn up waste and destroy all Hypocrites and drossy Professors in a day of fiery Triall they pass away like Smoke But the Wicked shall perish even like Smoke they shall consume as the Smoke vanisheth so shalt thou drive them away XIV The Lord Jesus knows that sincere Souls or faithful Christians will abide the day of his coming when he sits as a Refiner viz. in a day of Distress and Tribulation and though the Church thereby is made less in bulk or quantity the formal and drossy part being many times more than the other yet in quality the Church thereby will shine forth more gloriously and consequently more acceptable unto God XV. Jesus Christ when he hath thorowly refined and purged his Saints they are made choice and golden Vessels the delight of Christ and for the use and ornament of the Church In a great House there are not only Vessels of Gold and Silver c. 2 Tim. 2.20 The precious Sons of Zion comparable to fine Gold how are they esteemed as Earthen Pitchers c. Lam. 4.2 See Vessels METAPHOR I. A Refiner refines but a little Gold at a time comparatively his Furnace is of small Dimension II. When a Refiner hath put Gold into a Crucible to be melted in order to make it pliable and fit to be wrought adds a quantity or allowable proportion of Allay which is of less value as Silver or Copper Disparity I. CHrist many times in one Furnace of Affliction refines almost all the Gold or godly Ones in a whole Kingdom as he dealt with the whole House of Israel II. Christ when he puts his Saints into his Furnace to make them maleable and fit to be wrought by the Hammer of the Word into the Image of God he puts in a measure of the Holy Spirit which is of more worth and value than the Gold it self viz. the Saints for indeed so hard is the Heart notwithstanding the Fire of that Affliction that there is no work can be made of it without the Spirit Inferences I. THis may inform us concerning the purpose and design of Christ respecting fiery Trials which the Godly meet with in this World that Afflictions are not for the hurt or injury of the Church II. It also shews us what Filth and Corruption is in our Hearts what reason have we to bewail our inward Pollution that nothing will purge and cleanse us but Christ's Blood his Word Spirit and Affliction III. Moreover let us learn from hence to cry to God when we are in the Furnace when in the Fire that Christ would apply his Blood Word and Holy Spirit to our Souls for if otherwise all Sufferings and Afflictions will be unprofitable unto us IV. And O that Christians would take heed in days of Liberty and Prosperity to walk humbly and holily before the Lord and beware lest they contract Filth and Pollution upon their own Souls and so provoke Christ to put them into his Furnace If the shaking of the Rod would bring us upon our Knees and reform our Hearts and Lives Christ would not bring slaying and fiery Dispensations upon us V. It may put us all upon the search to see if we are sincere Gold and not Dross for if we are corrupt Matter the Furnace will make a clear Discrimination of it for indeed Every Mans Work shall be tryed so as by or out of the Fire 1 Cor. 3.13 VI. Let all Professors from hence be wakened Christ the Refiner is near and the day of Trial comes on apace but how wilt thou stand when he appears There is an Amazing Dispensation at hand the Church of God shall be throughly purged and made white the drossy Christian e're long shall be consumed and pass away like the Smoak of a Refiners Furnace VII How good is God to take so great Pains with us that he might make us fit
well that which is written in the Heart of Man as that which was written in Tables of Stone and then as to the Law of the Gospel that is called the Law of Christ because he gave forth all the Precepts contained thereâ—â—â— 2. The Lord Jesus Christ is full of Goodness full Proofs of which he gave before his advancement to his Dignity He is not forward to accuse is free from Anger not subject to take advantage by the Weakness of an Offender but ready to pity and forgive if the Circumstances of the Cause will bear it An Instance of which we have in what Christ said to the Woman taken in Adultery He that is without Sin let him cast the first Stone c. 4. The Lord Christ is a Man of Justice that will not be flattered with fair Words His Impartiality appeared in the days of his Flesh. He told Nicodemus a great Ruler that he must be born again called Herod the King a Fox He told the Rulers of the Jews that they should hereafter see the Son of Man sitting at the right hand of Power and Glory that is as a Judg to arraign them for their Injustice Cruelty c 5. The Lord Jesus tho he be a Lamb for Meekness and a Dove for Innocency yet he is a Lion for Boldâ—â—ess and Courage and in his time will shew himself so to be to all the Ungodly of the Earth whether Kings Captains or mighty Men They shall cry to the Rocks to fall upon them and Mountains to cover them to hide them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus as a Judg is grounded upon the highest Reason 1. The Authority of God the Father who hath committed all Judgment into the hands of the Son 2. The Reasonableness of his Authority He gave to all their Being and therefore may challenge a Right more than earthly Sovereigns to sit as Judg over them 3. The Equity of his Laws which are holy just and good there is nothing amiss no fault can be found in them 4. In respect of his Subjects God is not unrighteous to forget their Work of Faith and Labour of Love c. of the Godly And 't is a righteous thing with him to recompense the Ungodly according to their Deeds He shall render unto every Man according as their Works shall be IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg He acts not of himself but by Commission from the great and mighty Potentate of the whole Universe God judgeth no Man but hath committed all Judgment to the Son 'T is he that is ordained of God to be the Judg of the Quick and Dead He hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained It is appointed unto Men once to die and after Death the Judgment to which end Christ shall appear the second time V. In like manner is there a set Time a certain Day limited for the Lord Jesus the great Judg to keep a general Sessions and hold a solemn Assize for the Honour of the eternal God called the Day of Judgment It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City VI. The Lord Jesus as Supreme Judg by virtue of his Authority and Commission when the set Time is come will summon the whole World even all Offenders to appear before his Judgment-Seat The Time is coming when all that are in their Graves shall hear his Voice and come forth The Trumpet shall sound and the Dead shall be raised incorruptible There shall be a Resurrection from the Dead both of the Just and Vnjust The Lord shall descend from Heaven with a Shout with the Voice of the Archangel and the Trump of God and the Dead in Christ shall rise first We must all appear before the Judgment-Seat of Christ c. VII The Lord Christ immediatly after Summons upon this great Appearance before his dread Tribunal enters upon his last and great Work First to open the three great Law-Books that Men have lived under viz. 1. The Law of Nature 2. The Law of Moses 3. The Gospel-Law The Judg being set the Books are opened next in Order the Witnesses appear and first those that gave the Laws and they are of three sorts 1. God that wrote the Law of Nature after an invisible manner on the Hearts of Men I will come near you to Judgment and be a swift Witness against you saith the Lord. 2. Moses that delivered the Law to Israel There is one that accuses you even Moses in whom you trust 3. The Apostles that published the Gospel-Law not to Jews only but to the Gentile World These will appear not only to judg the twelve Tribes of Israel but the Gentiles whose Persons and Works also must be tried by Christ as well as the Jews He shall judg the Secrets of all Men. VIII Jesus Christ will judg the World viz. all Men both Jews and Gentiles according to their Works God shall bring every Work into Judgment with every secret thing whether it be good or whether it be evil The Necessity of which appears in these four Cases 1. The Scripture will not else be fulfilled and made good which doth fully assert the bringing to Light the hidden things of Darkness and making manifest the Counsels of the Heart 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds and all their hard Speeches which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just upon which the Glory of the Judg doth so much depend 'T is for his Glory to overcome when he judgeth And unless Matter of Fact be charged due Proportions will not be weighed out and awarded according to Desert with clearness and satisfaction either in a way of Mercy or just Severity to all Spectators Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature Whâ—â—remongers and Adulterers God will judg The Jews shall be charged for rejecting Moses and killing the Prophets The Jews and Gentiles jointly that they have neglected Faith and Charity under the Vouchsafement of the Gospel He shall judg the Secrets of Men by Christ Jesus according to my Gospel The fore-mentioned Witnesses are sufficient to prove Matter of Fact both in point of Number and Capacity The first and chief Witness will be God himself who knew all things and there can be nothing hid from him The second Witness will be Conscience which was and is with Men in all Places and Actions which Man could never leave at home nor shun his Company when he went out or when he came in He is with him in his most secret Retirements and has often told him
in the following Parallel METAPHOR THe Wind is invisible no Man ever saw it nor is the way of it known it passeth the Skill of Man to find out from whence it cometh and whither it goeth II. The Wind blows at God's Command He is said to hold the Wind in his Fist. III. The Wind has a purging quality in it it cleanseth and purifieth the Air which otherwise would be hurtful and prejudicial to Man it drives away those ill Vapors and Stinks that arise from the Earth IV. The Wind hath a cooling Property how much do People in hot Countries desire to have the Wind blow to lay the Extremity of Heat V. The Wind hath a clearing quality dispersing Clouds and causing Serenity expelling all Mists and Foggs which darken the Air. VI. The South Wind as Naturalists observe is of a thawing quality which Experience oft-times shews to be true VII The Wind is of a searching quality it finds out the most hidden Places it passes through the most private Corners and undiscernible Crannies VIII The Wind Naturalists obâ—â—erve has also a drying and ripening Property it dries up filthy and unclean Places that are not passable and helps to ripen things for Harvest IX The Motions of the Wind are various sometimes it blows one way and sometimes another when it blows on high in one part of the Kingdom it is low or hardly blows at all in another part It s several Motions also have various Effects and Properties X. The Wind blows freely where it lists we cannot command the Wind to blow when and how we would XI The Wind blows and worketh sometimes powerfully strongly and irresistibly it hath a mighty force in it bearing down all that stands in its way it turns up the Cedars of Lebanon rends the Mountains and breaks Rocks in pieces XII The Winds many times by their blowing cause Rain by dissolving the Clouds XIII Men observe or take good notice of the blowing of the Wind and by certain Signs viz. by beholding the Clouds Vanes c. they know which way it blows XIV The Wind Naturalists observe causes some Flowers to wither and hang down their Heads XV. The Wind tho it be invisible and cannot be seen yet it may be heard and its Effects are seen and its Influences evidently felt and experienced by all XVI The Wind cherishes and causes Plants and Grass to grow and thrive as 't is observed by some that nothing will grow and thrive without it 'T is thought that the Roots of Things being moved by the Wind it causes them to root the more making the Ground to give way unto them by which means they take the faster hold XVII The Wind is useful for Navigation to carry a Ship from one Port unto another for if the Wind does not blow they are becalm'd nor can they sail at all without it XVIII The Wind is very profitable to fan or winnow Wheat to sever the Chaff or light Seed from the good Corn or Grain XIX The Wind rises high and blows powerfully sometimes it riseth on a sudden and at other times gradually XX. Naturalists tell us that an Earthquake is occasioned by the Wind certain Exhalations or Wind being got into the Earth shake it Parallel THe holy Spirit is invisible and works invisibly none of the Ways and Operations thereof can be perceived or seen by mortal Eyes Neither doth the natural Man understand the things of the Spirit nor can he The Workings and Operations thereof are of a hidden and mysterious Nature hardly to be found out by the Godly themselves II. The Operations of the Spirit are from God 't is He that causes or commands the Spiritual Winds to blow upon the Souls of Men and Women III. The holy Spirit cleanseth the Soul of a Sinner purging out all those hurtful Fumes that arise from the inward Corruption of the Heart it expells and works out Deadness and Indisposedness to Good and removes those things that cause a Man to be unsavoury in his Place and Generation and which indeed makes him not to savour of the things of God IV. The Spirit also is of a cooling nature which abates the burning Lust of Concupiscence and the scorching of Satan's fiery Darts and Temptations as is further open'd in the Metaphor of Water How comfortable is it in time of Temptation to have the Wind of the Spirit blow upon the Soul the Desire after Evil is presently allayed thereby V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Understanding and drives away those Mists of Temptation which cause Men to lose their way and by its powerful Influence makes fair Weather in the Soul VI. The holy Spirit melts or thaws the cold and frozen Heart of a Sinner The Hearts of Men are naturally congealed like Ice hard and obdurate but no sooner doth the Spirit come to blow upon it but this hardness thaws and dissolves into a Flood of Tears VII The Holy Spirit tries the Heart and Reins and finds out the very Thoughts of Men 't is said to search all things yea the deep things of God It pierceth even to dividing asunder of Soul and Spirit Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart VIII The Spirit dries up the filthy Issue of our sinful Humors which makes our way to Heaven very hard and difficult and also ripens us like Wheat for the Lord's Harvest 'T is by the Influence of the Spirit that we are made meet for the Inheritance of the Saints in Light IX The Spirit moves and operates variously sometimes it blows upon one People and sometimes upon another sometimes upon one Church it blows powerfully when upon another at that time its Operations are hardly discernible Again sometimes the North Wind of the Spirit blows which is sharp cold and nipping Rebukes and Reproofs of the Spirit and Afflictions are like the blowing of the North Wind which tends to kill the Weeds and Worms of our Corruptions And then again at another time the South Wind blows which is warm comfortable and refreshing Peace inward Joy and Consolation of the Spirit are signified thereby as the Learned observe X. The Spirit of God is a free Agent it moves blows and operates as it pleaseth 't is not at our Command But all these things worketh the one and the same Spirit dividing to every one severally as he will XI The holy Spirit is powerful in its Operations there is no standing before it It brings down and levels all high mighty lofty and towering Thoughts of Men when in good earnest it begins to work upon the Heart no Opposition that is made against it is able to stand Tho Satan and evil Relations may endeavour to obstruct its workings and hinder the Soul in its Purposes and Resolutions Heavenwards yet nothing is effectual to impede the powerful Influences of the Spirit and Grace of God Mountains of Sin
and Opposition are broken in pieces by it When it once blows briskly upon the Soul it presently cries out Lord what wouldest thou have me to do Immediatly saith Saul I conferred not with Flesh and Blood XII The Spirit dissolving the Clouds of Iniquity waters the Heart with Tears of Repentance and Godly Sorrow XIII The Blowings or Operations of the holy Spirit ought carefully to be observed with the access and recess thereof for a Christian can make no Earnest of the Duties of Religion unless these Winds blow Moreover there are certain Signs whereby a Man may know which way the Spirit blows 1. If the Desires of the Soul are after God and Holiness it is one sign the Wind is in a right Point 2. If the Understanding be enlightned and Clouds of Ignorance scattered the Affections changed so that heavenly Objects are principally delighted in if the Will is brought to yield and readily to submit to the Will of God the Spirit blows the right way 3. If a Man leaves his old and evil Courses and Company if that which was once pleasant to him is now become grievous to him if his Discourse be savoury and his Life holy you may know which way the Wind blows They that are after the Spirit do mind the things of the Spirit 4. If there be new Habits wrought in the Soul so that altho a Man may sometimes be obstructed in his way and hindred in his course Heaven-ward yet immediatly as it were by a natural or divine Instinct he falls into his former Way and Course of Grace and Holiness again 't is a sign which way the Wind blows You know the Wind is sometimes obstructed or stopped in its usual course by Houses or Trees c. so that you can hardly discern by Vanes or Smoak c. which way it is so it may be with a Christian. Besides sometimes you can scarcely perceive any Wind to blow at all no more can you the Operations of the Spirit XIV The Spirit of God blowing upon the Soul of a Sinner causes his Pride and external Glory to fade away which is compared to the Flower of the Field The Rod hath blossomed Pride hath budded All Flesh is Grass and the Goodliness thereof is as the Flower of the Field The Grass withereth the Flower fadeth because the Spirit of the Lord bloweth upon it XV. The holy Spirit tho it be invisible and its Operations mysterious and not to be discern'd by many Men yet they may see and hear the Effects of it they may perceive what Alteration and Changes it makes in this and that Man such as were very vicious and ungodly are by the Workings of the Spirit formed into another likeness and become pious and truly religious that Tongue that was wont to blaspheme God they now hear to praise and admire him c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls XVI The Spirit of God causes the Saints to grow in Grace and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections and every other Faculty of the Heart and by that means causes the Seed of Grace to take the deeper Root The Ground or Spirit of a Christian must be broken and loosened from the World and from the Love of sensual things more and more by the Wind of the Spirit or he will not be fruitful in Grace and good Works XVII Unless the Spirit blows upon the Soul or upon the Church they lie becalmed and cannot sail towards the Haven of eternal Happiness no Duty or Service performed in publick or private can avail any thing we get not a Bit of Ground nor any real Advantage by them unless they are performed by the Help and Influence of the Spirit God is a Spirit and they that worship him must worship him in Spirit and in Truth XVIII The holy Spirit winnows and fans God's People who are compared to Wheat and good Grain 'T is said of Christ His Fan is in his Hand and he will throughly purge his Floor How doth Christ fan and purge his People but by his Word and Spirit 't is that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness as the Apostle observes 1 Cor. 6.11 XIX The Spirit of God sometimes comes on a sudden upon a Soul and by its powerful Operation in a short space makes a great and wonderful Change as appears in the Case of Saul but at other times it riseth and worketh upon some Mens Hearts gradually XX. The holy Spirit when it gets into the Heart of a Man by its powerful Operation it makes him tremble and shakes him to pieces as it were causing strange tho glorious Workings in the inward Man This he doth by setting the Evil of Sin before his Eyes and his woful Condition thereby A Man never trembles as he should till the Spirit enters into him Saul was taken with such a trembling when the Spirit entred into him and began to work that he could not stand upon his Feet METAPHOR SOme Winds are sent in Judgment to destroy and overthrow which many times blow down Houses and Trees and make great Desolation witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature and cause the Fruit to fall before it be ripe III. There hath been a Wind in which the Lord hath not appeared IV. Some Winds are compared to Words and Speeches of one that is desperate V. Sometimes Wind is made use of to set forth that which is vain and empty VI. Some Winds are without Rain Whoso boasteth himself of a false Gift is like Clouds and Wind without Water VII If some Winds be observed Men must not plow nor sow their Seed He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap VIII Man's Iniquity is compared unto the Wind. Disparity BUt the Spirit being the great Promise of the Father and the Fruit and Effect of Christ's Ascension is sent in Mercy to strengthen and establish and is so far from destroying or overthrowing as that it causeth the Church in general or a Christian in particular to take the more firm Root and stand the faster II. But the Spirit as compared to the North and South Winds ripeneth a Christian in Grace and causeth the Spices thereof to flow forth Grace ripeneth and fitteth for Glory III. But there is no greater Demonstration of the Lord's presence with his People or with a Soul than by the Indwelling of his Spirit Where two or three are gathered together in my Name there am I saith Christ. IV. But no Man speaking by the Spirit calleth Jesus accursed Men are by the Spirit brought into their right Minds witness the Prodigal V. But where-ever the holy Scriptures make mention of the holy Spirit it is to set forth
things lie naked and bare V. So in the Assumption of this Form there may be some respect had to Noah's Dove signifying Peace and Reconciliation by Christ and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus and rest upon him by a lively Faith VI. The Holy Ghost is swift God is said to fly upon the Wings of the Wind the Spirit is God and the Flight of the Dove saith Reverend Blackwood denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head the Holy Ghost can quickly come to the Aid and Succour of a Believer when in Trouble or beset with Temptation or to strengthen him when he hath any great Work and Business to do for God That Spirit appeared like a Dove and yet the Learned tell us it was of a fiery Colour and we must not think this Substance saith Mr. Blackwood or Body resembled by a Dove to be hypostatically united to the Holy Spirit as the humane Nature of Christ is to the divine but as Angels appeared oft-times to Men in humane Bodies and laid them down again so did the Holy Ghost The Holy Spirit the Saints Guide Joh. 16.13 He will guide you into all Truth c. Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God The Spirit is the Saints Guide Guide A Guide is very necessary for Strangers in a Wilderness where there are many ways and turnings II. An eminent and able Guide is well skill'd in all ways and able to give Directions in the most difficult Cases that are very hard to find out III. A faithful Guide gives notice of all the Dangers that are in the way and shews also how a poor Travellor may escape them and so go safe unto his desired Place IV. An able Guide frees a Man that commits himself to his Guidance from many Cares and Fears that attend such who have lost their Way and have no Guide V. An able and faithful Guide gives plain and full Direction to the ignorant so that they cannot well miss the way if so be they exactly follow his Directions Parallel SO the Guidance of the Holy Spirit as it is contained in the Holy Scripture is necessary to Believers whilst they pass through the Wilderness of this World where one says this is the way and another that II. So the Holy Spirit is able to guide poor Sinners in all the ways of God he led Moses and the Prophets under the Law and led the Apostles and all the Primitive Christians under the Gospel-Ministration Holy Men of God spake as they were moved and guided by the Holy Spirit There is no Precept nor Promise of God needful for the Children of Men to be instructed in but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation and whatsoever is hard to be understood that is contained therein The Spirit that searcheth all things can open and explain it to a gracious Soul the Spirit guides in the way of Morality in the way of Faith and Gospel-Obedience in the way of Church-Constitution and Discipline and in Gospel-Holiness and Conversation III. The Holy Spirit hath in the Holy Scripture for in that is contained all the Directions of the Spirit touching all matters and cases necessary to alvation given notice to all Spiritual Travellors of all the Dangers that may attend them in the way to Heaven First the Danger of Unregeneracy the common Road that most Men and Women walk in the Spiritâ—â— hath told us positively if we go in that way we shall perish for ever Except a Man be born again he cannot see the Kingdom of God Secondly The great Danger of the way of Presumption Thirdly The Danger of Despair Fourthly The Danger of Idolatry Heresy and Error Fifthly The Danger of Disobedience to Christ's Commands Acts 3.22.23 Sixthly The Danger of loving or liking of any one Sin Seventhly The Danger of Hypocrisy Eighthly The Danger of Apostacy c. IV. So the Holy Spirit frees a poor Saint from many Fears and Cares which attend others whilst he wholly commits himself to the Guidance of God's Word and to the Directions of the Spirit many are at a loss and know not what to do nor which way to go whilst he rests satisfied resolving to go wholly by this Guide V. So the Holy Spirit in the Scripture of Truth hath given such plain and clear Directions in all Cases of moment about Faith and Holiness that the ignorant and unlearned cannot miss the way to Heaven if they carefully observe the Rules laid down therein Guide OTher Guides tho very skilful and have good Knowledg of a way or matter they undertake to guide Men in may notwithstanding in some things miss being not infallible cannot give infallible Demonstrations to all doubtful Persons that they are right and that those who follow their Directions shall never go astray Disparity BUT the Holy Spirit in such a glorious manner by many Signs and Wonders so confirmed the way to Heaven as they are recorded in the Holy Scripture that those that follow his Counsel shall not go astray he is an infallible Guide and never imposed any Rules Laws or Precepts upon Men but left such convincing Evidence of the Truth of his Testimony that there remains no just ground for a Doubt or Objection as might be shewed in respect of the giving forth both of the Law and Gospel therefore those who pretend they are led by the Spirit or Inspiration and yet cannot prove and demonstrate what they say to be true by such ways and means that no Deceiver can pretend unto or do the like c. lie and abuse the Holy Ghost who is a certain and infallible Guide Inferences BLess God for this Spiritual Guide in matters of Faith and Practice and that there are such sure Rules left by him in the written Word What should we have done had God never afforded us such a Teacher and Guide as the Holy Ghost is 1. For Man naturally is blind I will lead the Blind in ways they knew not c. 2. There are many By-ways and were there not one sure and perfect Guide how could a Man find his way It is as easy for one Man to say he is led by the Spirit and Inspiration as it is for another and how shall a Man were it not for the Word know which of them is in the right 3. Some pretend they are led by the Spirit and they walk quite contrary to the Scripture which contains all the Truth of God necessary to be known believed and practised in order to Salvation He shall guide you into all Truth he shall bring my Word to your Remembrance Quest. How shall we know who follows the Spirit 's Guidance Answ. Art thou led to repent to leave thy Sins to believe in Christ to obey his Commands to
sinner now say or what course take that he may please God pacifie his wrath and be saved May be he will say I will reform I will amend my Life this is Good but alas 't will not do because thou owest ten thousand Talents Will promising nay indeavouring to run no more in Debt pay off the old Score Well saith the sinner if it be so I will repent and mourn for my sin and pour forth tears before God and see if that will do Alas shouldst thou weep Rivers of Tears nay couldst thou weep Rivers of blood and nothing but weep as long as thou livest on earth yet this will not satisfie the Justice of God nor make a compensation for thy Iniquity this shews God is just indeed and thus Glorious Justice shines forth in the Gospel And now to satisfie Divine Justice Jesus Christ as the act of Mercy is constituted and appointed by the Great God to be our surety who entered into a Covenant to pay all and discharge such sinners who shall believe on him and that there is no pardon nor Salvation but by this way viz. by Christ 1. I shall shew 2. Shew why Salvation is by Christ Jesus 3. Answer an Objection 1. That it is so see Act. 4.12 where the Apostle Peter speaking of Jesus Christ saith neither is there Salvation in any other for there is no other name under Heaven given whereby we can be saved Compared with Acts 13.38 Heb. 10.5 but further to demonstrate it must be so 1. Because Christ is said to bear our sins that is he was constituted and placed by the Father as Mediator in our room to bear the punishment due to us for our Iniquities 2. Because the Scripture saith without shedding of blood there is no Remission and that no other bloud would do but the bloud of this immaculate Lamb. 3. Because Christ is said to make Peace Reconcile and make us near to God by his bloud 4. Because we are said to be bought with a Price or Redeemed and purchased by the Lord Jesus the Son of man came not to be ministred to but to minister and to give his life a Ransome for many 5. Because our acceptance with God is through Christ wherein he has made as accepted in the beloved and that this is through the imputation of Christs Righteousness God imputeth not our sins to us they are laid upon another viz. Our surety he was made sin for us who knew no sin that we might be made the Righteousness of God in him 6. Because 't is said there is no Salvation but in and through him and all that we receive whether grace here or glory hereafter is for his sake Why is Salvation by Jesus Christ and by the shedding of his bloud 1. Because of the absolute Purpose and Decree of God God has decreed this way and no other way to save sinners 2. I might shew the necessity of Salvation by Christ from the nature of Sin which men stood charged with sin is so contrary to God he could do no less than require the satisfaction of his own offended Justice 3. In respect of the Law perfect Righteousness being required of Man in point of Justification 4. Salvation came in this way that God might be glorified in every Attribute and eternal life be wholly of Gods free grace through the Redemption that is in Christ Jesus How can we be said to be freely forgiven our sins in a way of grace and favour if Christ hath made a full compensation to the Justice of God for them 1. 'T is wholly of grace tho' not without Attonement and Redemption made by Christ bloud which might be made appear many ways 1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us 2 Because God was at his own free choice whether he would bring forth a Saviour for us or not 3. Because the surety is wholly of his own providing and nothing but his love and precious grace moved him to send him into the world 4 Moreover it is further demonstrated by Gods gracious acceptance of this satisfaction for us and not for others for tho' there is a worth and sufficiency in it for all yet it is only made effectual unto them for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity 5. 'T is further manifest also in respect of Gods gracious goodness in affording us the knowledge of this blessed Attonement there is an absolute necessity of Faith in order to a sure Interest into this Salvation and Faith comes by hearing the Word Preached had not God afforded us the gospel we should have known no more of this glorious Mystery of Redemption nor had any more faith than Pagans and Infidels 6. It appears to be wholly of Gods free grace upon the consideration of Gods working those meet qualifications in order to Pardon and Salvation viz. 't is he that gives a broken Heart and Repentance 't is he that works faith in us and by whom we are begotten to a lively hope 7. Lastly 'T is of his own free grace in that he parted with and spared not his own dear Son rather than we should die in our Sins who could not fail nor be discouraged but was every way capable to accomplish the work of Salvation for us 1. He was a person holy and undefiled yea without the least stain or spot of sin 2. He was one that was free and could dispose of himself to be a surety and sacrifice for others 3. He consented and agreed with the Father to undertake this glorious work and office 4. He was able to overcome all difficulties and thereby fully discharge the Sinner 5. One so glorious in Nature that from the Excellency and worth of his Person Satisfaction comes to be received Thus the Gospel appears glorious as it makes manifest and does Reveal the Glory of God the Father Secondly I shall shew you the Gospel is glorious as it Discovers and holds forth the glory of the Lord Jesus Christ the Second Person of the Trinity 1. The gospel Reveals the Son clearly who was long prophesied of and pointed at and that more principally in five respects 1. In respect of his glorious Person 2. In respect of his glorious Offices as Mediator 3. In respect of his glorious Love 4. In respect of his glorious Riches 5. In respect of his glorious Power Headship and Soveraignty The Gospel is glorious in respect of the chief Subject thereof Jesus Christ. 1. And first in respect of the Excellency of his Person which had I the tongue of Men and Angels I could not declare the hundredth part thereof so far doth he Excel in personal Excellencies and Perfections the Children of Men what can one think of Christ speak of Christ hear of Christ or Read in holy Scripture of Christ
Such shall have an heavenly Life for an earthly one An Eternal Life for a Transitory one and thus by the help of the Spirit the Promises sweetly tend to answer all doubts and objections that may arise in poor sinners or in the hearts of weak Believers which is the last thing I shall mind as to the glorious excellent nature of Gospel Promises 12. The Gospel is glorious in respect of the Priviledges thereof here I might insist upon Adoption or Sonship free access to the Throne of Grace a dwelling-place in Gods house right to the Ministery and all the gifts thereof whether Paul or Apollos all is yours and right to partake of the Prayers of the Church and many other priviledges that have occasionally been mentioned which here I shall omit 13. The Gospel is glorious in respect of the Salvation wrought about by the Lord Jesus as recorded and revealed therein That Gospel Salvation is glorious Salvation doth appear from what hath been said 1. In respect of God who in his eternal Wisdom first found it out or was the contriver of it 2. In respect of Christ who is more immediately the Author thereof 3. In respect of the price of this Salvation viz. the Bloud of Jesus Christ. 4. In that all the glorious Attributes shine forth in their own glorious splendor and lustre therein They all meet together in sweet harmony righteousness and truth meet together Justice and Mercy do as it were Kiss each other as hath already been hinted the gospel shews that God in magnifying one Attribute doth not eclipse the glory of another 5. In respect of the Publishers of it 1. The Angels 2. The Lord Jesus himself 3. The Apostles 6. In respect of all other Salvations what was that glorious Salvation God wrought for Israel at the Red Sea in comparison of the Salvation of the Gospel by the Lord Jesus Many conclude that Salvation of Israel and other great Salvations spoken of in the old Testament were as Types and Shadows of this 7. In respect of the Confirmation of it by signs and wonders and divers miracles and gifts of the holy Ghost the Dead were raised the Blind saw the Temple rent asunder the Sun darkned the Graves opened the Spirit miraculously given down and all to confirm the Salvation of the Gospel 8. Gospel Salvation is glorious Salvation in respect of the workings and operations of the holy Spirit upon the heart in order to the interesting of the Soul into the grace and blessings thereof as hath been shewed already The holy Trinity are Implyed and concerned in working about and finally accomplishing of this Salvation 9. In respect of the seasonableness of it every thing therein being gloriously fitted and suited as to time and the necessity of poor sinners in due time Christ died for the ungodly See Promises 10. Upon consideration of what we are hereby delivered from viz. Sin Satan the Law Wrath of God Death and everlasting Burning 11. In respect of all those things and blessings we are hereby invested with and hope to receive 12. Gospel Salvation is glorious because 't is a free Salvation not by works of righteousness that we have done but according to his mercy he saved us Tit. 3.5 13. Because it is a full Salvation it supplies the Soul with all things it wants whether Grace Light Power Wisdom Peace or any thing else in order to interest in it or the perfect accomplishment of it 14. Because it is a sweet Soul-satisfying Salvation Every one that sees his interest in it may say with good old Simeon Now let thy servant depart in peace for mine eyes have seen thy Salvation 15. 'T is a certain and sure Salvation 16. It is an Eternal Salvation Israel shall be saved in the Lord with an Everlasting Salvation And being made perfect he became the Author of Eternal Salvation to all them who obey him Heb. 5.9 Inferences 1. This may Inform and fully Convince all considerate Persons what the reason and cause is that the Devil is such an implacable Enemy to the Gospel and uses all means immaginable to prevent it or hinder the light thereof from shining into our hearts If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them 2. It also shews us what a great blessing God hath bestowed upon this nation 3. It may be a means to stir up all poor sinners to believe and obey it to prize and esteem it 4. It may teach us to contend earnestly for it and to hold it fast in spight of all opposers whatsoever 5. VVhat Motives might hence be inferred to prevail with all sincere Believers to be earnest with God that they may behold in this glass more of his glory to the end it may by its reflected Rayes change them into the same Image from glory to glory even as by the Spirit of the Lord. That it may shine into their Hearts 1. As they would be as burning and shining Lights to others 2. As they would live in the Joy and Comfort of it themselves 3. As they would approve themselves VVisdoms Children by justifying and standing by and for this glorious Gospel held forth in the word of God in the worst times 6. If the Gospel be so glorious it may put each man upon Examination dost thou perceive and clearly behold the glory which shines forth in it Some it is to be feared never saw the gospel in the glory of it it is as a sealed Book to them they see but the outsides of the book they are not able to discern the lustre and glory which is contained in it the God of this world hath blinded the minds saith the Apostle of them that believe not lest the light of the glorious gospel of Christ who is the Image of God should shine unto them Some men commend the gospel only because it contains so many righteous and good Laws and holy Rules of Justice and Morality teaching men to live soberly and to do as they would be done unto but see but little more in it which shews these men have but little of the Mystery and Glory of the Gospel opened to them for tho' it be granted that it is one part of the excellency of it yet it is not the chief as appears by what hath been said Again There are others who seemingly are much affected with the Gospel that Book of Books and yet cry up and magnifie the Light within above it as if that was a more perfect Rule than the holy Gospel and VVord of God which shews how little of the Gospel glory appears to them In the last Place if the Gospel be so glorious O pray whosoever thou art that God would be pleased to open thine eyes that thou mayst see it
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the
Teachers Under which Head is most evidently shewed that the Church of Rome is absolutely meant by the great Whore Rev. 17. and the Papists Objections answered which was expected in this Volume but could not be put in without palpable Injury to both by confounding the Heads c. 9. Such as concern Affliction and Providence 10. Of the Life of Man and the four last Things The Second Part elegantly opens and explains most of all the Types and many Parables in the Holy Scripture a Work much desired Both Parts will contain upwards of a Hundred Sheets and will be printed by Subscriptions viz. Four Shillings down and four more when the Books are delivered in Quires and those that subscribe for Six as the usual way is shall have one gratis c. Had not the Authors found it impossible to contract the Work so as to bring the whole into the Compass of One Hundred and Fifty Sheets they would have handled some Things more concisely AN Alphabetical Table OF The Principal Things Contained in the SECOND BOOK A. ABba expounded pag. 1. Advocate Christ an Advocate 203 Affliction Christ sympathizeth with his Saints in all their Afflictions Par. 28. 103 All. Christ All and in All. 287 Who is he that makes Christ his All answered 289 Why a true Christian makes Christ his All answered 289 How a Saint comes to have Christ to be his All answered 290 Altar Christ an Altar opened in eight Particulars 237 238 Ambassador Christ an Ambassador opened in eighteen Particulars 230 to 233 Apostle Christ an Apostle The Word Apostle explained 208 And opened in nine Particulars 209 Arm. What meant by the Arm of God opened in eleven Particulars 70 71 None have an Arm like God 71 The Arm of the Wicked soon broken 72 Armies Armies raised at God's Pleasure Par. 4. 23 Attributes Attributes of God shine forth in Christ 109 110 Attributes of God as a Wall of Fire 78 Attributes of God are a Saints Repose Par. 14. 11 Assurance Saints have a threefold Assurance 323 B. Banner THe Gospel God's Banner par 11. 24 Believers How called God's Children Par. 1. 2 Christ the Believers Friend 193 Beasts Devils and wickâ—â—d Men compared to devouring Beasts 76 Blaspheme Notions of the Church of Rome concerning Christ's Priesthood blasphemous Infer 6. p. 154 to 156 Blessing Jesus Christ is the best Blessing beyond comparison par 11. 212 Blind Men naturally blind and therefore need a good Guide 328 Branch Christ the Branch opened 165 166 Bread Christ the Bread of Life opened in sixteen Particulars 211 212 213 Bridegroom Christ a Bridegroom opened 100 to 105 The Excellency of Christ above all other Bridegrooms set forth in six Particulars 104 105 Builder God a Builder in a fourfold respect 17 Parallel between God a Builder and earthly Builders shewed in nine Particulars 18 19 The Excellency of God a Builder above all other builders shewed in twelve Particulars 19 20 C. Christ. CHrist a Mediator 86 Christ our Surety 91 Excellency of Christs Suretiship 92 93 94 Christ a King opened in one and twenty Particulars 143 to 146 Christ a Priest opened in sixteen Particulars 149 to 152 Christ a Prophet opened in seventeen Particulars 157 to 160 Christ a Shepherd shewed in nineteen Particulars 162 163 164 Christ the Way opened in ten Particulars 167 168 Christ a Rock opened in twelve Particulars 170 171 172 Christ a Bridegroom 97 Christ's great Love to Sinners shewed in six Particulars parall 10. 99 Christ the express Image of the Father 108 Explained at the Head of the Metaphor and further opened in seven Particulars with its Disparity 109 110 Christ's Godhead proved in ten Partic. 110 Christ a Physician 112 Christ a Testator 119 Christ compared to an Hart in fifteen Particulars 124 Christ a Door opened in fourteen Particulars 128 to 130 Christ the Servant of God opened in eleven Particulars 131 to 133 Christ compared to a Lion in seventeen Particulars 135 to 138 Christ the true Manna 139 to 141 Christ a Fountain opened in sixteen Particulars 173 to 175 Christ the Head opened in seventeen Particulars 177 to 180 Christ a Garment of Sanctification from Rom. 13. ult opened in twelve Particulars 182 to 184 Christ a Lamb how and in what respect Christ is so called opened in ten Particulars 185 to 187 Christ the Pearl of great Price opened in thirteen Particulars 187 to 189 The Name of Christ like to precious Ointment in 10 Partic. 190 191 Christ the Believers Friend Four things requisite to true Friendship and of the Property of a true Friend in twenty Particulars 193 to 197 Christ the Rose of Sharon opened in eleven Particulars 199 to 201 Christ an Advocate opened in twenty seven Particulars 203 to 206 Christ an Apostle opened in nine Particulars 208 209 Christ the Bread of Life opened in sixteen Particulars 211 to 213 Christ the Sun of Righteousness opened in thirty four Partic. 214 to 220 Christ the Root of David opened in nine Particulars 221 222 Christ the true Vine opened in ten Particulars 223 to 225 Christ the Lilly of the Vallies opened in five Particulars 226 227 Christ under the similitude of an Apple-Tree opened in 11 Partic. 227 228 Christ an Ambassador opened in eighteen Particulars 230 to 233 Christ a Witness opened in ten Particulars 235 to 237 Christ an Altar opened in eight Particulars 237 238 Christ Heir of all things opened in eight Particulars 239 240 Christ the only Foundation opened in eleven Particulars 242 243 Christ the Corner-stone in what respect shewed in five Particulars 246 247 What a Corner-stone Christ is shewed in nine Particulars 248 249 Christ Wonderful Counsellor opened in many Particulars 253 254 What Counsel Christ gives shewed 〈◊〉 nine things â—â—54 Christ's Compassion under the similitude of a Hen opened in nine Partic. 255 256 Christ the Captain of our Salvation shewed in twenty three Partic. 258 to 261 Christ a Refiner opened in fifteen Particulars 262 to 264 Christ compared to an Eagle opened in sixteen Particulars 265 to 267 Christ compared to a Bundle of Myrrh opened in seven Partic. 268 269 Christ the Saints Wedding-Garment opened in seven Partic. 270 to 272 Christ the Bright and Morning-Star opened in eighteen Partic. 274 to 277 The Coming of Christ compared to the Coming of a Thief in the Night opened in six Particulars 279 280 Christ the Judg of all opened in eleven Particulars 280 to 284 Christ compared to the Brazen Serpent in thirteen Particulars 285 286 Christ All and in All in the first Creation in six Particulars and in the second Creation in 15 Partic. 287 288 Christ in all and every Ordinance Partic. 15. 288 Children How God feeds and cloaths his Children parall 2 3 7. 2 Saves and defends them par 5. 2 The Childrens Portion par 9. 3 What Children God loves best par 10. 3 God teacheth his Children par 11. 3 Prevents his Children from sinning par 14. 3 God as a Father is grieved
Eph. 6.15 Isa. 57.19 Eph. 2 17. Psal. 107.20 Mat. 24.14 Luk. 10.11 Mark 15.41 Mat. 11.12 Phil. 2.16 Col. 3.4 Joh. 10.10 Joh. 5.25 Mat. 4.4 Rom. 1.16 Heb. 12.19 Deu. 25.8 9 10. Eph. 3.8 Col. 2.3 1.19 Eph. 1.7 18. ch 3.16 Rom. 10.8 Tit. 1.9 2 Cor. 3. Gal. 3.2 1 Tim. 1.11 Rev. 22.18 Rev. 1.3 4. The Gospel glorious in respect of the time when it was contrived Rom. 3.26 1 Joh 3.8 5 The Gospel glorious in respect of the Revelation made therein of the Trinity Joh. 6.57 Joh. 14.28 Joh. 12.49 Quest. Answ. The Glory of the Fa shines forth in the Gospel Joh. 3.16 Isa. 53.3 Joh. 10.8 2 Cor. 5.19 Act. 5.31 Rev. 1.52 1 Joh. 3.1 Eph. 1.13 Exod. 34.7 Ps. 7.11 Zech. 11.8 Exod. 34.7 8. Psal. 49.7 8. Isa. 53.4 5 6. 1 Pet. 2.24 Heb. 9 22. Eph. 2.13 14 15. 1 Cor. 6.20 1 Pet. 1.18 Acts 20.27 Eph. 1.6 Isa. 45.24 1 Cor. 1.30 Rom 4.3 2 Cor. 5.21 Act. 4.12 1 Joh. 1.2.12 Quest. Answ. Rom. 3.24 25. Object Answ. 2 Cor. 5.19 Joh. 33.24 Joh. 3.16 Rom. 10.14 1â—â— Eph. 3.4.5 Gal. 1.14 15. Isa. 42.4 Heb. 〈…〉 The Gospel glorious in respect of the Revelation made therein of the great Subject thereof J. Christ. 1. In respect of his glorious Person Personal Excellencies Psal. 76.4 Ps. 45. â—â— Cant. 〈…〉 10 1â—◠〈…〉 Heb. 1.3 1 Tim. 3.16 Phil. 3 â—â— Quest. Answ. 1 Tim. 3.5 Quest. Answ. The Godhead or Deity of Christ. Luk. 2.36 Heb. 1.8 Isa. 9.6 1 Joh. 3.20 Rom. 9.5 Col. 2.16 Heb. 1.3 Col. 1.17 Ps. 139.6 Jer. 17.9 10. Isa. 44.6 ch 48.12 Rev. 1.8 Mat. 9.1 2 4 6. Mar. 2. â—â—6 Luk. 5.21 Act 9.14 Rom. 10.9 10 11 12 1 Cor. 1.2 Joh. 2.19.21 Joh. 10.18 Phil. 2.5 6 7. Zec. 13.7 Heb. 12.2 Mat. 3.11 Mar. 1.4 Eph. 4.8 9 10 11. Joh. 1.11 12. Deut. 30.20 Col. 3.4 Mat. 28. ult Bernardus noâ—â— vidit omnia Joh 1.48 Act. 9 11. Act. 4.12 Joh. 6.44 ch 5.28 Quest. Answ. Isa. 26.9 Ps. 27.4 Prov. 31.30 Ezek. 16.14 Isa. 53.2 Christs love glorious love 1 Joh. 4.19 Hos. 14.4 Hos. 11.3 1 Joh. 4.19 1 Kin. 19.20 Luk. 14.23 Cant. 8.6 Eph. 3.17.18 19. Rev. 1.5 Rom. 8.35 Joh. 13.1 Cant. 5. ult Joh. 20. Glorious Riches of Christ shines forth in the Gospel Col. 2.3 Quest. Answ. Heb. 1.2 Mat. 28.18 Joh. 13.3 Eph. 4.8 chap. 1.14 Ps. 78.54 Act. 20.27 Quest. Answ. Mac 18. Psal. 104.24 Col. 1.16 17. Rev. 5.11 Rev. 2.10 Prov. 3.13 14 15 Rom. 11.33 Eccl. 5.10 Joh. 4.13 14. Prov. 8.18 Quest. Answ. Christs glorious power shines forth in the gospel Christ is meant hereby 1 Tim. 6.15 Rev. 19.16 Ps. 15.3 Mat. 28.18 Eph. 1.21 22. Psal. 145.13 66 5. Psal. 104.32 Isa. 43.13 Quest. Answ. The Gospel glorious in respect of the Revelation made therein of the Holy Ghost The holy Ghost is God Dr. O. upon the Trinity pag. 90 91. Joh. 33 4. 1 Cor. 12.11 Ch. 2.10 Gen. 1.3 Act. 28.25 26. 2 Pet. 1.21 1 Cor. 2.10 Gospel glorious in respect of the works operations of the holy Spirit * Maximum in tota creatura Testimonium de Divinitate spiritus sancti corpus Domini est quod ex spiritu sancto esse creditur secundum Evangelistam Mat. 1. Sicut Angelus ad Josâ—â—phum dicit quod in ea natum est de spiritu sancto est Athanasius de fid un Trin. Creatrix virtus altissimi superveniente spiritu sancto in virginem Mariam Christi Corpus fabricavit quo illo usus Templo sine viri natus est semine Didym de Sp. Sanct. lib. 2. Isa. 6.1.1 Luk. 4.16 Act. 2.22 Luk. 11.20 Luk. 4.36 Dr Owen Luk. 4.14 Heb. 9.4 See Dr. O. pag. 143. 1 Cor. 12. 2 Pet. 1.21 Joh. 16.13 14 15 Dr. O. in his book intitled Î NEÎ¥MATOΛOΓIA or a discourse of the Spirit pag. 256. * Christus non dicit duxerit ut illic aliquo modo intelligamus precedere voluntatem sed dicit traxerit quis autem trahitur si jam volebat tamen nemo venit nisi velit trahitur ergo miris modis ut velit ab illo qui novit intus in ipsis hominum cordibus operari non ut homines quod fieri non potest nolentes credant sed ut volentes ex nolentibus fiant August cont duas epist Pelag. cap. 19. Certum est nos velle cumvolumus sed ille facit ut vellemus de quo dictum est Deus est qui operatur in nobis velle Idem de Grat. lib. Arbit cap. 16. Phil. 2.13 Object Answ. Eph. 2.10 Act. 5. Deut. 30.6 Ezek. 36.26 Dr. O. pag. 279. Jam. 1.18 1 Pet. 1.23 Joh. 1.13 The Gospel Glorious in respect of Grace and the saving operations of the spirit 1 Cor. 13.4 5 6 7. 1 Cor. 6.11 Tit. 3.4 5 Act. 15.9 Luk. 10.34 Prov. 1.8 Ezek. 16.12 13. Luk. 15 22. 1 Pet. 3 4. The Gospel glorious in respect of the tenders and offers made therein Quest. Answ. Quest. Answ. Quest. Answ. Rev. 22.17 Quest. Answ. Isa. 55.1 2 3. Gospel Reconciliation glorious Reconciliation Col. 1.21 Rom. 5.10 Col. 1.21 22. Gospel Reconciliation glorious as to the nature of the branch 1 Joh. 3.21 Mat. 25.41 Gospel Reconciliation glorious in respect of the means and manner how it is accomplished 2 Cor. 5.18 Gospel reconciliation is in respect of the nature of it Rom. 9.16 2 Cor. 2.7 Mr. Borroughs Rom. 8.39 Gospel reconciliation glorious in respect of the effects of it Eph. 2.14 15 16 17 Rom. 5.1 Num. 24.5 Eph. 2.18 Gospel glorious in respect of the pardon of sin Heb. 9.22 Isa. 43 2â—â— The Gospel Glorious in respect of Peace as it is the effect of Grace and Remission Joh. 14.27 The Gospel glorious in respect of ordinances Gospel glorious in respect of the promises Rom. 1.2 Tit. 1.2 3 Tit. 3.5 Isa 43.24 25. Tit. 3.5 Hos. 2.16.19 Isa. 62.5 Ps. 73.45 Tit. 1.1 2 Tim. 2.13 2 Cor. 1. Luk. 24.29 2 Sam. 23.5 Heb. 9.15 16 17. Heb. 6.13 14 15 16 17 18. Luk. 12.19 Eph. 1.13 4.30 Deut. 28.34 Heb. 7.19 Obj. Answ. Prov. 1.22 Isa. 55.1 8. Mat. 11.28 Obj. Answ. Jer. 3.12 Obj. Answ. Ps. 25.8 Obj. Answ. Ezek. 20.43 36.26 Obj. Answ. Obj. Isa. 55.7 8 9. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Ps. 27.10 Heb 13. Obj. Answ. Obj. Answ. Obj. Answ. Jer. 32.39 John 10.27 28. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Gospel glorious in respect of priviledges Gospel salvation glorious salvation Heb. 5.9 Heb. 2.3 4 2 Cor 4.3.4 2 Cor. 4.3.4 Quest. Answ. Ainsworth Guild Sibbs Durham Wilâ—â—on Glassâ—â—us Illyricus in locum 〈◊〉 1â—â— 20 Cant 5.2 Isa. 26.9 Cant. 1.4 Cant. 6.1 Cant. 5.16 Ainsworth Joh. 10.15 Joh. 15.13 Luk. 7.49 50. Psal. 110.49 Joh. 1.1 Mat. 11.27 Heb 11 2. Joh. 10 10 Joh. 20.30 Psal 2 15. â—â— Luk. 5.6 Luk. 5.10 2 Cor. 12.16 Isa. 53.1 Luk. 5.5 Acts 2.37 40. Mat. 13.47 48 49. 2 Cor. â—â— 3 4. Isa. 55.3 Prov. 8.55 Prov. 22.4 Joh. 3.36 Rom. 8.1 Plin. lib. 13. p. 465. Greenhil See Pliny lib. 33. p. 455 Job 22.25 Zech. 9.3 Psal. 119. Job 23.12 1 Tim. 3.16 Col. 1. Joâ—â— 12.50 2 Cor. 4.4 Lam 5.16 Rev. 1.20 See Candle stick and Vessel Mat. 5.18 1 Pet. 1.24 25. Col. 3.16 2 Cor. 4.7 Psal. 119.11 Joh. 5.39 Prov. 2.4 Psal. 119.203 Psal. 19.10 12.6 Jam. 5.2 Eccles. 4.8 5.10 1 Pet. 1.23 Joh. 15.3 Prov. 19.23 Schola Salerâ—â— cap. 43. Mat. 4.4 1 Pet. 2.2 Isa. 40.31 Heb. 5.12 13. 1 Cor. 2.10 Jud. 14.18 Acts 2.36 37. Psal. 119.9 John 15.3 Psal. 119.140 Prov. 6.23 Eph. 1.17 18. 1 Cor. 3.11 12 13 14 15. Luk. 24.32 Eph. 2.2 Joh. 6.63 Rom. 8.2 Joh. 14.16 17. Heb. 4.12 Joh. 3.6 1 Cor. 2.15 1 Cor. 6.17 2 Pet. 1.4 Rev. 11. Job 2.12 Mat. 25.8 Prov. 26.20 Isa. 64.7 Jam. 1.18 Joh. 1.12 13. Phil. 1.6 Isa. 26.12 Gen. 6. Luk. 3.19 42. Joh. 16 7. Rom. 8.26 Eph. 4.30 See Theophilus Pâ—â—lwhele of quenching the Spirit p. 33. Isa. 50.11 2 Pet. Luk. 10. Eccles. 12.11 Garnall's Christians Armour p. 297. Rom. 13.8 Mat. 4.4 5 6 7 8. Psal. 17.4 119 92. Mat. 4. Heb. 4.12 Act. 2.37 2 Cor. 2. 1 Joh. 5. Pag. 297. 2 Pet. 2.21 2 Tim. 3.15 17. Rom. 13.14 â—â—ct 8.13 1 Pet. Heb. 12.14 Prov. 28.13 Ezek. 18.32 Mat. 12.13 1 Cor. 6.11 Psal. 119.9 Psal. 119.9 Psal. 1.2 Jer. 43. Hos. 10.12 Ezek. 36.26 Amos 6.12 Acts 2.37 Hos. 10.12 13. Gal. 6.9 1 Thess. 1.5 Psal. 138. â—â— Psal. 119. Mat. 13.37 Psal. 119.9 Col. 3.16 1 Tim. 3. Mat. 13 2â—â— 1 Cor. 3.6 Mat. 13. Heb. 12.5 Mat. 13.23 1 Cor. 15.58 Col. 1 6. Hag. 1.6 9 1 Cor. 15.36 Psal. 126.5 6. Joh. 6.63 Jer. 14 22. Amos 4.7 Isa. 30.23 Psal. 65.9 10. 1 Cor. 11.23 Act. 13.26 Isa. 28.10 Eph. 6.19 2 Thes. 3.1 Isa. 55.10 11. 2 Chron. 7 Amos 8.11 Dr. Sibha See Rain 2 Thess. 1.3 Hos. 14.5 Isa. 55.11 Rom. 13. Prov. 15â—â— Mat. 6.21 Psal. 119.11 Mat. 6.20 1 Pet. 1 23 Phil. 4.19 Jam. 25. Luk. 12 33 Rev. 14 6. Isa. 27.3 2 Cor. 4.8 9 10 11. 1 Cor. 6.14
Persons and Things as they are substantial neither is there any thing that is more opposite to Lightness or Vanity than the Work of Grace wrought by the Spirit in the Hearts of Believers VI. But the Wind of the Spirit is always attended with sweet Dews and Showers of Rain being frequently thereunto compared in Scripture VII But whosoever ploweth or soweth in expectation of a blessed Crop must observe the Wind of the Spirit without which his Plowing and Sowing will be altogether unprofitable if not Sin VIII But contrary-wise there is no Work of the Spirit in the Hearts of Men but what is directly contrary thereunto and tends to the mortifying of all Sin and Iniquity whatsoever Inferences WE may infer from hence how hard a thing it is for us to know the Nature of the Work of the Spirit in Regeneration upon another Man's Heart some of its Operations being so secret and invisible 2. Let it teach us to pray to God that he would be pleased to raise this Wind and cause it to blow briskly upon our Souls and Churches And let us be contented with that Wind of the Spirit which God sends to blow upon us whether it be the North Wind of Affliction Adversity and Rebuke or the South Wind of Peace Joy and Prosperity both being absolutely necessary as we would have the one so we cannot be without the other 3. Bless God when you find the Influences of the spiritual Wind upon your own Souls or upon the Souls of others 4. Let it be also a Warning to all true Believers as they would be preserved in their Christian Course and be kept from being tossed to and fro and so from the Danger of Rocks and Sands to take heed in steering their Course by what Wind they sail because there are some Winds of Doctrine that arise from the Sleight of Men and cunning Craftiness whereby they lie in wait to deceive called also divers and strange Doctrines Heb. 13.9 The Holy-Spirit compared to Fire 1 Thess. 5.22 Quench not the Spirit In this Place the Spirit of God in his Gifts and Operations is compared to Fire which is largely opened under the Head of Metaphors that respect the Word to which we refer you The Oil of Gladness Psal. 45.7 Therefore God thy God hath anointed thee with the Oil of Gladness above thy Fellows 1 Joh. 2.20 and 27. But ye have an Vnction from the holy One and ye know all things But the Anointing which ye have received from him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things c. BY a Metaphor called an Anthropopathy Oil or Anointing is attributed to God Psal. 45.7 Heb. 1.9 Cant. 1.3 where the Holy Spirit with his Gifts are understood Which appears by comparing this Place with Isa. 61.1 Acts 10.38 Joh. 3.34 where the Unction of Christ as King and Priest is treated of Hence comes the Derivation of the Name of our Saviour who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus anointed Joh. 1.25 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 METAPHOR OIL is of a softning and mollifying nature a sovereign good for all hard Tumours in the Body The Prophet complains that the Sores of Judah were not mollified with Ointment II. Oil is of an healing nature the Samaritan poured Oil and Wine into the Man's Wounds who fell among Thieves Oil searcheth into the bottom of Wounds III. Oil Pliny saith is contrary to Scorpions and in a wonderful manner expels dangerous Venom and Poison that may accidentally be taken into the Body it secures the Vitals from the penetrating Insinuations thereof which else would seize upon and destroy them IV. Oil will hardly if at all mingle or incorporate with other liquid things 't is observed put it into what you please it will not be kept under but will get uppermost V. Oil warmeth comforteth and refresheth the Body it being anointed and bathed therewith VI. Oil cannot be dried up by the heat of Summer as Water and other liquid things will it will conserve and maintain its being against the scorching heat of the Sun VII Oil according to Pliny cleareth the Eye-sight mightily and disperseth Mists and Clouds that cause Dimness in the same VIII Oil is excellent good to open Obstructions and help them who cannot breath freely IX Oil is fat a and feeding Substance 't is a very nourishing thing 't is thought there is nothing more wholsome to the Body of Man X. Oil eaten with some other things that have some hurtful Quality maketh them very good and nourishing whilst others who eat them without Oil are surfeited thereby XI Oil Naturalists tells us is good against Shakings Tremblings and Convulsions which many are troubled with so that on a sudden sometimes they fall down and foam at Mouth XII Oil was made use of under the Law in cleansing him who had the Plague of the Leprosy The Priest was to put Oil on the top of his Right Ear and upon the Thumb of his Right-hand and the Remnant of it upon his Head XIII Oil is used for Lamps whereby they burn long and give light to them that are in the House the use whereof is very well known to all XIV Oil hath a beautifying Virtue the Virgins that were prepared for the Persian King used Ointments to make them fair for six Months space they used sweet Odours and six Months Oil of Myrth This Oil Naturalists say hath a beautifying Quality and fetcheth Wrinkles out of the Skin David speaks of Oil saying it makes the Face to shine XV. There are some Men that cannot endure Oil they love it not will not be perswaded to put a little into their Mouths they are naturally averse to it XVI The Joynts and Limbs being anointed with some sort of Oil 't will very much strengthen them and make a Man more agile nimble and fit for Motion XVII The Priests Kings and Prophets under the Law were anointed with Oil. Parallel THE Spirit softens a hard Heart asswageth and brings down those obdurate and hard Swellings of Pride and vain Glory which naturally are in the Souls of Men and Women making them willing and pliable to the Will of God II. The Spirit opens the Heart and searcheth into every Corner thereof 't is said to search all things There is no Sin nor secret Corruption but it will find it out and when it hath softned and mollified the Heart and Conscience it doth in a gracious manner heal it III. The Spirit is contrary to Satan that old Serpent and all the cursed and killing Venom and Poison of Sin and doth wonderfully expel and purge it out of the Soul when God is pleased to give a suitable measure thereof it secureth from the Insinuations of Sin and 't will