both kinds of works shall be recompensed respectively with blessedness and with torments proportionably to the measure and degree wherein the one have been good and the other have been evil This appears from several places of Scripture as likewise from the reason it self Sect. 13 2 Cor. 9.6 He that soweth sparingly shall reap sparingly but be that soweth bountifully shall reap bountifully To restrain this to a reaping i. e. to what a man is like to receive or shall receive in this present World is contrary to several other Scriptures If saith the Apostle 1 Cor. 15.19 in this life only we have hope in Christ we are of all men most miserable Therefore when the Holy Ghost promiseth that they who sow bountifully shall reap bountifully it evidently follows that this must be expounded of what they shall receive from God in the World which is to come And so in Rev. 14.13 where it is said of those that die in the Lord Blessed are the dead c. their works follow them Which shews that their works do not only stand by them or abide with them here while they are in this life but that when they shall go out of this World then blessed are they that die in the Lord for they rest from their labours and their works follow them out of this World into that which is to come The Apostle gives this by way of Motive to press to good works that whatsoever good thing any man doth the same shall he receive of the Lord namely in proportion let a man do but little and he shall receive but little but let him rise as high as he will and be as fruitful as fruitfulness it self can render him he shall receive all and every particular Work and every particular Service in proportion of reward Know my Brethren there is not any of this precious Seed of glory and future blessedness lost there is not one corne or grain of this that shall rot under the clods The Heavens are the fruitfullest soil that can be sown in The Seed that you sow is the precious Seed of Righteousness and true Holiness and you cannot sow too thick of this seed For the Heavens are other manner of Fields than the Fields of this World They may indeed be sowed too thick with seed of another nature which may hinder the fructification thereof but you cannot sow the Fields of Heaven so thick but that your harvest will be answerable Mat. 25.34 c. our Saviour declares how and after what manner he will entreat those that have or shall have ministred unto him in his members Come ye blessed of my Father inherite the Kingdom prepared for you from the foundation of the World For I was an hungry and ye gave me meat c. Our Saviour makes this the very reason and account which he gives unto the World why the Saints were admitted into that Kingdom which was prepared for them i. e. for men and women who did act in the World after such a manner because they had done these things namely fed the hungry and cloathed c. By the way to give a little light unto that question Sect. 14 Whether Faith alone justifies or how and in what sense men are justified by works viz. by the Works of the Law Whensoever the Apostle is disputing with the Jews he treats with them according to their own sense which was that they did expect to be justified by the Works of the Law upon a riged account of their own Righteousness and that upon the merit of what they did and that it would be unrighteousness in God not to justifie them upon such terms Now the Apostle argues that by the Works of the Law in this sense no man can be justified Justification is taken two waies in Scripture either for the putting of men into a state of grace and favour with God or else it may be taken for that final judgement or award which God will pronounce unto men in the great Day Now if we speak of the former this no waies depends upon the Works of the Law nor upon any Works whatsoever for then the bare or meer performance of such Works would justifie men Now the Justification which Paul had chiefly to do with the Jews about was the first of these justifications which stands in the remission of sins which he describes in Rom. 4.7 8. Blessed are they whose iniquities are forgiven and whose sins are covered Blessed is the man c. This doth not depend upon the Works of the Law for without shedding of bloud there is no remission of sins Heb. 9.22 therefore Justification in this sense doth wholly depend upon the bloud of Jesus Christ and is procured by it and derived unto the Creature which doth believe and accept of him for a Saviour But if you take Justification in the second sense either for Gods approbation of men or for his final award that he shall give unto men this Justification doth depend wholly upon the matter upon mens Works and upon their righteousness For the Sentence of that justification at that day shall be awarded unto men not according as they have believed but according to the righteousness which they have wrought and so Works are necessary when it is said He that condemneth the Righteous and justifieth the Wicked that both are an abomination unto the Lord Prov. 17.15 Now to justifie here and in many other places signifies to approve or discharge from punishment so that for men to approve of the wicked in their evil waies and to discharge them from such punishment which ought to be inflicted on them is an abomination to the Lord. Thus then we see that what the Scriptures speak concerning God's rewarding mens good works it is not to be restrained to any thing they receive from him in this life yea if what God in the Scripture promiseth unto worthy and well-doing or unto men righteous and holy were confined to what they are like to receive from him in this World all the service that any mans righteousness or fruitfulness in well doing would do him would not amount to an exempting of him from being of all men the most miserable according to that passage of the Apostle lately mentioned 1 Cor. 15. If in this life only we have hope in Christ c. But this only by the way Sect. 15 That which we have in hand is this viz. That the good things which men and women do in respect of the reward of them are not limited unto this present life Besides the Scripture already mentioned there are very many others which speak directly as to this viz. that there shall be different degrees of rewards Dan. 12.3 They that be wise shall shin as â—h brightness of the firmament and they that turn many unto righteousnâ—sâ— as the Stars for ever and ever And so Mat. 10 41. He that receivâ—th a Prophet in the name of a Prophet shall receive a Prophets reward which clearly
God they do not simply mention or insist upon what they desire but they desire it in Gods way and by that means by which they knew God was wont or likely to confer it Thus when Christ prayed for the Sanctification of his Apostles he prayed not simply that God would sanctifie them but that he would sanctifie them by his truth because he knew that that was Gods standing way and method by which he was wont to sanctifie men So the Apostle here knowing that God would not do that great thing for the Ephesians which he prayed for on their behalf viz. that they might be strengthened with might in their inner man be made glorious in their Faith and believe like Princes but by the interposure of his spirit He frameth his prayer for it accordingly And this is further to be considered that to be strengthened with might in the inner man supposeth that the Spirit of God must advance above his ordinary degree of acting to effect it He must not only act or interpose in men to work it but at such a rate of energy and power which is proportionable to such an effect And that is another Rule to be minded when any thing is prescribed or mentioned by way of means in order to such or such an end though the proportion of the means be not expressed yet it is to be estimated and judged of by the nature and quality of the end to be obtained thereby But we have not time to stand upon this So that the Apostle we see plainly supposeth this that there is no strengthening with might in the inner man which in plain English is that there is no believing at any high rate but by the interposure of the Spirit yea and of such an interposure wherein he must give out himself at another manner of rate than it is requisite that he should do in making men simply to believe Secondly Sect. 9 Concerning the second particular which was when this Faith doth triumph in the soul when a man is full of the glory and power of it to give an adaequate and Commensurable account of it to shew men this Faith in its just magnitude by works and not simply so but by such a Systeme of works such a constant tenour of Conversation which according to the interpretation of a man comparing Causes with effects it may be rationally said that such a series of actions such a strain of life and conversation cannot proceed from cannot call any other Faith or Belief Father or Mother but only such a Faith which lifts up its head unto the Heavens For unless such a thing as this be done we shall not fill up the deep pit of the poverty of the World nor repair the sad breaches which ignorance security and unbelief have made upon the safety of it For this is the case of the World as before was signified it is very low the vanity sloathfulness and folly of it have brought it to a morsel of bread Now as when the visive faculty or sight is dim or any waies maimed or weak the object had need be very visible or to have many degrees of visibility or lightsomness in it to produce or cause an Act of Sensation In like manner the capacity and principle in the World whereby it is in any degree apprehensive or sensible of the things of its own recovery welfare and peace being depressed scant and low they who desire to work effectually upon it and make it serviceable unto the World notwithstanding must present it with such things which are very notorious and next to miraculous in their awakening effecting and restoring property Or as when the stone or wood is hard or very resistive against the incission or impression that is desired to be made upon it the Tool or Instrument used for this purpose had need be sharp and keen So the temper of the World being very obdurate and stubborn against such impressions that are like to benefit and accommodate them in their miserable condition that which is any waies probable or hopeful to work a cure upon them or to bring them to an effectual and lively remembrance of themselves must have so much the more of the Spirit and of the life of the vigour and power of Faith in it Therefore if mens waies and works shall be but low and ordinary and but level with those of the common sort of men in the World yea if they shall not be much above them and magnifie themselves beyond them though it were supposed that the Faith of the persons we speak of were very Royal and Prince-like yet will they not come at the World nor reach the obdurate Consciences and besotted Judgments of men by the mediation or interposure of such works and waies The Faith which is in men though it be of never so large a growth and stature yet will it not reach the sore and sad malady of the World but only by an outstretched arm of Works For let me say this though haply the thing may seem otherwise unto you that a mans works do not alwaies hold out weight and measure with his Faith nor are the greatest Believers alwaies the greatest Doers A full fountain indeed alwaies sends forth a stream of water answerable to the fulness of it But this is because a fountain is a natural cause and so alwaies gives out it self to the uttermost of its power whereas a Believer being a voluntary Agent may moderate and temper himself as he pleaseth in the exercise of those principles out of which he acteth Hence it cometh to pass that some men though they be large in believing yet are they strait in giving testimony to their own Faith We know many have the gift of wisdom who have not the gift of utterance many that are very excellent in wisdom and deep in understanding yet they are flow of utterance and so under a great disadvantage to get forth their wisdom so many having an excellent and a glorious work of Faith yet may they suffer through an ineptitude or backwardness of spirit to assert that high degree of Faith by Works proportionable thereunto or any waies competent to evince what manner of Faith it is that reigneth The frequent and fervent exhortations unto good works and fruitfulness in well-doing given by the Lord Christ himself and by his Apostles unto Believers sufficiently prove that the Faith of men doth not necessarily or alwaies give out its strength in good works For what need he to press and importune men to such things which they cannot refrain or forbear whether they be perswaded or pressed unto them or no Yea perswasions and exhortations are most proper if not only proper where there is some degree at least of a backwardness or indisposition unto the things exhorted or perswaded unto in those who are perswaded and exhorted unto them When the Apostle Paul writeth thus to Titus Tit. 3.14 And let ours also learn to maintain good works for
duty and more especially the duty of every Believer to desire and seek after part and fellowship in the highest Consolations which the Gospel administreth and which are attainable by men thereby because without being baptized with such a baptism as this men will not be in that singular and signal capacity to shew forth the vertues or pleasant and lovely things of God which they ought to lift up their hearts and desires unto That which as we said is asserted plainly in the Reason Sect. 8 is that without being filled with the Spirit men and women will never be able to reach the Consolations of the Gospel where they run high and carry in them a strong savour of life and immortality Now for the opening and clearing of this unto you you are to take knowledge and consider that men and women may so go to work may stand upon such terms before God and the Gospel for many years together that according to the ordinary and settled course of Divine Providence in the World and the exigency of second causes they will not be like I mean whilst they continue in such a way to know what the Consolations of the Gospel in those veins of it in which they are most soveraign rich and glorious mean Yea the truth is considering the present experiment which persons of both Sexes generally give of themselves in the World there is scarce one of a City or two of a Tribe whose hearts do in any measure serve them to live up to such terms which are like to render them capable of eating the fat and drinking the sweet of the Gospel For First men that savour as the Scripture speaks the things which are of men and love this present World are not in any likely capacity but only upon the changing of the frame of their mind and of their course of life ever to know what is the hope of their Calling as the Apostle speaks either in respect of the ground of it what pregnant lively and abundantly satisfactory arguments and grounds there are why they should hope for and expect all the great things which the Gospel promiseth or else what is his hope in respect of the object of it how glorious excellent and wonderful these things are which are now hoped for and will be found of all those that shall with Faith and Patience wait upon God for them Men and women I say that stick fast with their minds and hearts in the mire and clay of this present World are never like to know what the hope of the Gospel-calling is in either consideration and consequently not to inherit or enjoy in this World the riches of the glory of the Gospel Consolations The Reasons hereof are many we shall hint only two First Because when the intellectual powers and faculties of the Soul are drunk up with worldly and sensual engagements or over-acted upon the things which are seen they become aukward indisposed and unserviceable for spiritual negotiations and imployments about heavenly things By such low and mean Converse as this they contract an habit of a kind of intellectual rudeness and disingeniousness by reason whereof they know not how to quit or behave themselves about more noble and high-born objects nor indeed care not much to have to do with them or come into their company Even as persons that have been alwaies bred and brought up inter sordes amongst rude and rustical people of course and rough behaviour cannot presently change their temper and disposition and so become capable of conversing orderly and according to the principles of Civility with persons of better quality and more refined carriage and by reason of a consciousness to themselves in this kind they avoid as much as well they may the company of such persons In like manner those divine discoveries made in the Gospel those veins of wisdom and of the knowledge of God there upon which I mean upon the apprehension of which the high raisings and liftings up in Evangelical Consolations of which we speak chiefly depend being of a very fine spinning very spiritual and remote from the common thoughts and apprehensions of men and much more from the thoughts of such minds and understandings which have accustomed themselves wholly in a manner to this Worlds affairs persons of this Character knowing that these things lie out of the way of their Genius and that they are not able to conceive of them with much contentment to themselves nor to speak of them with contentment unto others in these respects take little or no pleasure to enquire after them nor to engage themselves to any purpose in the study of them So then this is one reason why such persons who are over-intent and bent upon this present World are not like to ascend in spirit into the Region of light where the Consolations we speak of have their dwelling and are to be found viz. because by continual digging in the earth with their reasons apprehensions and understandings they make them blunt and dull and altogether unapt to take the Genuine and through impressions of such Gospel-notions wherein the riches of the comforts thereof are laid up as in a store-house Secondly Another Reason hereof is because as we lately heard the revelations and discoveries of these Treasures of Wisdom and Knowledge that are hid in the Gospel in the understanding and clear apprehension whereof as we lately likewise shewed the strength of the said Consolations lye are made over or as we may speak safely enough and yet more plainly are promised by God by way of reward unto those that love him and proportionably the fuller measure of them to those that love him above the rate of his ordinary friends Now the Holy Ghost expresly informs us 1 Joh. 2.15 That if any man love the World the love of the Father is not in him Yea the Apostle James goeth somewhat further or at least speaketh more plainly affirming That the friendship of the World is enmity with God and that whosoever will be a friend unto the World is an enemy unto God James 4.4 If the love of the Father of God the Father be not in men the deep things of God in the Gospel such as eye hath not seen nor ear heard c. are not prepared or made ready to be communicated unto them nor indeed are they prepared or fit to receive and understand them This then in a word is another Reason why persons much addicted to this present World are not like to sit at the upper end of the Table which is spread with the Consolations of the Gospel Secondly Sect. 9 Neither are they like to taste of the Feast we speak of or be filled with the best and choycest of the comforts of the Gospel who are hard of bowels cruel unmerciful hard to forget and forgive injuries yea who have not eyes and hearts full of commiseration and of pity hearts well exercised with mercy For as mercy in the Apostle Jame's
nature as to be tempted of the Devil to combate with his greatest and most potent Enemy Masters are not wont to be led or acted by their Servants especially such Masters who are prudent and wise into undertakings of a difficult nature 4. and lastly If we look throughout the Scriptures we shall not find any Angel that ever appeared unto men in any other form likeness or shape of any other Creature but only of a man whereas we read of appearances of God himself in the forms of several other Creatures besides men He appears in a cloud of fire upon mount Sinal Exo. 24.16 17. So again in a cloud to the seventy Elders Num. 11.25 As for the Angel which is said to have appeared unto Moses in a flame of fire out of the midst of the bush Exod. 3.2 and so Acts 7.30 It is evident from the fourth verse of that Chapter Exod. 3. and so from Mat. 22.31 32. that it was not a created Angel but he that is elsewhere called the Angel of the Covenant the Angel of the face and presence of God Christ himself who is called an Angel very frequently as Calvin and others the best and soundest of Interpreters teach and prove Evident it is that the Counsel and intent of God the Father in sending down the Holy Ghost from heaven in that bodily shape we heard upon his Son Jesus Christ was for the publick and solemn inauguration of him into his Prophetical Office the Great Office of preaching and publishing the Gospel unto the World This appears from that voice which was heard from Heaven which was an Interpreter of the whole Transaction This is my beloved Son in whom I am well pleased hear him So then God the Father and God the Holy Ghost did together inaugurate solemnly invest Jesus Christ into his Great Prophetical Office wherein from henceforth he was to minister unto the World and immediately upon this inauguration he began to execute it That which the Father acted in the business was in that audible voice that came from Heaven That which the Holy Ghost did was by that visible appearance and lighting on him like a Dove So that the interposure or action of the one and of the other were much alike the one had little or no preheminence above the other Now it being the proper Interest of God alone and not appertaining to the Creature to raise up and send Prophets one or other certainly it was not proper for any Creature whatsoever to have a hand in the sending that Prophet of Prophets that Prophet of the World Jesus Christ A second place from the New Testament shall be that of our Saviour himself Mat. 28.19 Go ye therefore and teach all Nations Sect. 5 baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning this place I suppose these two things 1. It is spoken of that Baptism which is unto Remission of sins i. e. which was given and appointed by God to secure or seal unto men the forgiveness of their sins upon their repentance whether they have already repented or no. 2. That He into whose name any person is baptized with such a Baptism as this a Baptism of this import must be in a capacity of forgiving sins upon repentance These two things supposed I argue thus If the Holy Ghost be such a Person in whose Name together with the Name of the Father and of the Son it is meet for men to be baptized then is He truly God But such a person He is c. This latter Proposition is unquestionable from the words of the Scripture before us For doubtless the Lord Christ would not have commanded his Apostles to baptize in his Name were he not a Person meet in whose NameBaptism should be administred The other Proposition cannot reasonably be denied neither because He in whose Name it is any waies meet for a person to be baptized for the Remission of sins upon Repentance must in reason be in a full capacity to give such a Remission and this not Ministerially or declaratively only For then Paul might lawfully have baptized in his own name yea every Minister of the Gospel may baptize in their own names for in this sense they are said to remit or forgive sins Joh. 20.23 Mat. 18.18 but Originally and Authoritatively For questionless it is the appropriate Priviledge or Prerogative of God thus to forgive sins it being He against whom all sin is committed and to whom men become debtors by sinning And as there is no reason or equity in it that one man should have power to forgive another man's debt especially that the Inferiour should have power to remit that which is due to the Superiour So is there much less reason to conceive that any meer Creature whatsoever hath power to forgive another Creature what it oweth unto God Upon this account it was that when Christ said to the sick of the Palsie Son thy fins be forgiven thee the Scribes and Pharisees not believing him to be God were startled at it and demanded Why doth this man speak blasphemies who can forgive sins but God alone Mar. 2.7 And the Lord Christ to justifie himself against the horrid imputation of blasphemy doth not contradict their sense in making it blaspemy for any but God to undertake to forgive sins Nor yet pleads that he had a special Warrant or Commission from God to forgive sins where he pleased but only vindicates his Godhead saying to him that was sick with Authority in his own Name Arise take up thy bed and walk and demanding of those who charged him with blasphemy Whether it is easier to say to the sick of the Palsie Thy sins are fergiven thee or to say Arise take up thy bed and walk Meaning that they could not but well enough understand and conceive that he that could say the latter with authority and effect could be no less than God and consequently might say the former without contracting the sin of blasphemy Besides it is altogether irrational to conceive that He that charged the Jews not to plow with an Oxe and an Ass together nor to wear a Garment made of Linnen and Wollen should couple the Name of an infinite and incomprehensible God and the name of a mear finite Creature together to make one and the same Name in or into which the Creatures are to be baptized For it is not here said Names but Name Baptizing them in the Name of the Father and of the Son and of the Holy Ghost which likewise implies that all the three here mentioned have but one and the same Name i.e. one and the same power and authority amongst them A third place from the New Testament Sect. 6 which clearly evinceth the Holy Ghost to be God is extant Joh. 3.5 Jesus answered verily verily I say unto you Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God The worke of Regeneration
who are sent unto us by God to preach the Gospel it is so much the more reasonable that we should hearken unto God in them and we deserve and have cause accordingly to expect to meet with so much the greater punishment from God if we do it not The reason hereof is because the more holy the Messengers which God sendeth unto us are and the more they have of himself in them so much the nearer they are unto him and proportionably so much the more honourable Hence it is that our Saviour insists upon it as an aggravation of the sin of the Scribes and Pharisees that they did not repent and believe under the Ministry of John when as he came unto them in a way of righteousness Mat. 21.32 which also he mentioneth as contributing towards the repentance and believing of the Publicans and Harlots upon his Preaching Much more might be added from the Scriptures for the confirmation of the Principle and ground you are now upon But let us work the business we have in hand by the Rule we have now explained and found straight The Question is Sect. 19 which Opinion of the two either that which affirmeth the Holy Ghost to be God truly and essentially God Or that which denieth him to be so and affirmeth him to be a Creature be of the truest and most effectual calculation for the advancement of Godliness in the World Examine them as to this Point and try them by the Rule now specified and you will easily discern to which of the two the preheminence in this kind belongeth It hath been manifest unto us by the Scripture that the greater and more honourable Agent God shall send unto men to perswade them unto Godliness to transact Affairs of any such kind or import with them especially the greatness of this Agent being made known and apprehended by men he is so much the more likely to prevail Men being naturally more inclined and disposed to mind and consider what is spoken unto them by Persons of Eminency and greatest worth than what is spoken by those of an inferiour Line Now then whether he that is really naturally and substantially God be greater in Wisdom Worth and Dignity than a Creature take it where the glory of Creation shineth with the greatest brightness is I presume no man's question every man without any hesitancy or debate in himself or doubtfulness of disputation subscribing the preheminence of Divine Being in all manner of perfection of dignity and worth above the Creature If it be thus then it is a clear case that that Opinion or Doctrine which affirmeth the Holy Ghost sent by God the Father abroad into the World unto and into the hearts and consciences of men to negotiate with them about the great business of Godliness to be truly and substantially God equal with God the Father who sendeth him is a Doctrine of a far richer and of a more glorious tendency hath ten times more spirit and life in it to promote and carry on the cause and interest of Godliness in the World than the contrary Doctrine hath I mean that which denieth the Holy Ghost to be God and affirmeth him to be a Creature only We might in the second place justifie and make good the same tenour of the comparison between the two Doctrines by another Principle and ground also which upon such an Argument as this might be framed That Doctrine which rendreth the encouragement countenance or reward promised by God unto those that shall live godly greater and more desirable is a Doctrine of a more forceable and effectual tendency towards the promotion of Godliness than that which maketh all these less and less desirable This Proposition I suppose needeth no further proof or clearing being built upon this unquestionable Principle That a great reward promised upon the same or like terms of security is a greater encouragement a more effectual motive unto action or work than a lesser Therefore I go on and assume thus But that Doctrine which affirmeth the Holy Ghost to be God rendereth the encouragement countenance and reward promised by God unto those that shall live godly much greater and more desirable than that which denieth him to be God therefore that is the Doctrine that hath the most effectual tendency for the advancement of Godliness The Reason of this latter Proposition is likewise near at hand and is this viz. Because God hath promised the gift of the Holy Ghost or at least the encrease or enlargement of this gift which is the same as to our purpose by way of encouragement and reward unto those that live godlily or that shall believe which we know is the entrance upon or the beginning of a godly life This is evident from many places of Scripture which we shall not need upon this account at present to insist upon Now it is I presume no manner of doubt but as the gift of Jesus Christ the natural Son of God unto men was and is a greater gift a greater encouragement unto men to believe in him for Justification than the gift of a meaner person would have been So likewise is the gift of such a Spirit to quicken enlighten teach comfort and support the hearts and souls of men who is naturally and substantially God himself a greater gift a far higher and greater encouragement to perswade men to believe and live holily and godlily than the gift of any inferiour or created Spirit would have been So that it appeareth by the light shining in at this window also that the Doctrine maintained by us in the Question yet depending and which asserteth the Holy Ghost to be God is far more sympathizing with the interest of Godliness in the World than the other To this we might add a third Argument to prove the Opinion which denieth the Holy Ghost to be God not to be a Doctrine according unto Godliness comparable with that which affirmeth it And that is this That doctrine which rendereth the threatnings against ungodliness lighter less considerable or more easie to be born is not a Doctrine so effectual for the advancement of Godliness as that which holdeth forth these to be more terrible but so does that Doctrine contended against CHAP. VIII The most material Arguments that are generally insisted on by those who deny the Divinity of the Holy Ghost are weighed in the balance of the Sanctuary Wherein also those Scriptures which are generally insisted on by those who perswade themselves and would also perswade others that he that is the Searcher of hearts is but of a finite extraction Or the Holy Spirit of God is but a Creature are all discharged from bearing that burthen which is laid upon them As also the great profitableness yea the great necessity of this Discourse though somewhat large is asserted LEt us hear now what our Adversaries are wont to plead for the supporting of their Cause Sect. 1 we shall find their Arguments generally to be empty subtilties built
Holy Ghost may be said to receive that which is Christs which is so far from impairing his Divinity or Godhead that it fully asserts and confirms it But this being somewhat mysterious and requiring some larger Explication we shall not at present dive into it that which hath been given is more obvious and agreeable to the words and scope of the place and sufficient to detect the vanity of the Argument built upon it in opposition to the Deity or Godhead of the Holy Ghost And this for the fifth Argument The sixth Argument riseth thus He that is sent by another is not God Sect. 12 the Holy Spirit is sent by another therefore He is not God The Minor is proved from Joh. 16.26 The Major he that ministreth is not God this is the whole compass of the sixth Argument The substance and strength of this Argument is That to be sent forth by another to minister and to receive commands are things incompatible to the Soveraign Majesty of God and that these are in Scripture affirmed of the Holy Ghost therefore he cannot be God To this we reply First That the man being a perfect Anthropomorphite notioning and conceiving that all those things which are attributed unto God in the Scriptures after the manner of men as bodily members humane passions a circumscriptiveness unto place c. are in the litteral and proper nature and formality of them to be found in him builds his Arguments upon this sandy and rotten foundation And because it is so with men that he that is sent or sent forth by another is inferiour to him that sends him though this be not alwaies so neither as we shall see presently he therefore conceiveth that when these things are spoken of Christ or of the Holy Ghost they must be understood litterally and formally of them also whereas if we do but own and acknowledge the infinity and incomprehensibleness of God we must of necessity admit of and own that Rule delivered long since by Austin and the ancient Fathers and ever and anon remembred by all learned men that have written of these things Quando humana transferuntur ad Deum c. When things properly belonging unto men are transferred over unto God they are to be understood so that no dishonour nor disparagement be offered unto the Divine Nature and whatsoever in them imports imperfection is to be separated and left behind and only that to be conceived to be meant of God which implieth perfection for whatsoever proceeds from God so far as it cometh from him hath no imperfection in it therefore nothing which includes imperfection in it so far as it includes it can be with truth attributed unto him Secondly When the Holy Ghost and there is the same consideration of the Son in this respect is in Scripture said to be sent whether by the Son as Joh. 16.26 or by the Father as Joh. 14.26 it doth not imply either subjection or inferiority to either of the Persons sending because subjection savoureth of imperfection Nor secondly doth it imply any removal from place to place for this also savoureth of Creature-like imperfection not to be present every where at once Nor thirdly doth it imply Ministery or Service properly so called i. e. The doing of any thing in the fruit and benefit whereof he that is sent hath not an equal interest or share with him that sendeth him For this also implies some kind of imperfection If you ask me What then doth it imply I answer first It implies the plurality of beings or subsistencies which we call persons in the Divine Essence for the sender and he that is sent must needs be more than one Secondly It implies another thing as namely the order of the persons between themselves For he that is sent must in order though not in nature or dignity be after him that sendeth Though there be not a superiority and inferiority one to command and another to be subject Yet notwithstanding there is an order amongst them and the order is this the Father is as the Schoolmens Expression frequently is Fons Deitatis the Fountain of the Godhead because the Son though he doth partake of the same Divine Nature and Essence with him and is every way God with him yet he hath the Sonship or Divine Person communicated unto him by God the Father So the third Person hath a divine Nature and Essence communicated unto him by a joynt spiration as they express it or by way of Procession he hath it joyntly from the Father and the Son And hence it is that you never find in Scripture that the Father is said to be sent either by the Son or by the Holy Ghost But you find concerning both the Son and the Holy Spirit sometimes the Son is said to be sent into the World by the Father and so the Spirit is said to be sent This therefore sheweth indeed the Plurality of Persons in the Divine Essence and so likewise the order of subsistence between them that there is one as it were before who hath a priority of order though not of excellency or dignity nor of greatness nor any such thing And then again that which I suppose is the principle thing meant by it viz. the Phrase of sending is that the work mode or manner of working which is proper for the Holy Ghost that this is to be performed by him according to the order that we lately shewed First the Father then the Son then the Holy Ghost So that now every one of these though as indeed they have one and the same Essence and Nature so they alwaies joyn in one and the same operation and working ad extra without yet notwithstanding they have every one of them a peculiar and an appropriate and distinct manner of working answerable to that order wherein they subsist among themselves As for example The Father beginneth the work which is proper for the Original Author of the Work and then the Son he doth something but in a mediate kind of way between the beginning and consummation or finishing of it and the Holy Ghost according to his place in his order being the third and last He worketh after the manner of him that perfecteth or finisheth or consummates the work The Father he hath laid the Counsel and Platform of Salvation for men The Son he hath carried on the work so far as to make the attonement for them And yet there remaineth something to be done for the Salvation of the World and that is the reducing and bringing men to believe in this Saviour and to accept of that Attonement which he hath made for them and this being the consummating work about the salvation of the World although the Father and the Son both have a hand in it and it is doubtless their work as well as his yet the manner of the accomplishing of it concluding wise this is appropriate unto the Holy Spirit And now because his work importeth such a thing
Fulness which Filii Terrae the Children of this World or Earthly-minded men do affect and set their hearts upon viz. To have their Barns full their Purses and Chests full their Bellies full c. Psal 17.14 144.13 Ezek. 16.49 Phil. 3.19 though this be but as I may say to be full of Emptiness or as the Wiseman better expresseth it of Vanity and Vexation of Spirit for that is the best that Earthly things afford so that in the Fulness of their sufficiency they are in straights as it is Emphatically observed in Job 20.22 There are also who may woe unto them be called Filii Diaboli the Children of the Devil who mind a Fulness of a worse sort than that newly named and that is to be full of Sin Acts 5.17 13.10 45. 19.28 Rom. 1.29 Jam. 3.8 2 Pet. 2.14 Rev. 17.3 4. but this alas is to be full of Wrath and Misery for Sin hath no better Attendants and Effects But Filii Dei the Sons of God the Children of the most High do mind are ambitious of and do cover after another and better Fulness viz. To be full of Light Mat. 6.22 Of Grace and Truth Joh. 1.14 with 16. Of Joy Joh. 15.11 Acts 6.3 11 24. Rom. 15.13 1 Joh. 1.4 Of Faith Acts 6.5 8. Of Good-works Acts 9.36 Of Goodness Rom. 15.14 Of Knowledge and Assurance Col. â— 9. 2.2 Heb. 6.11 10.22 Of a full Age or perfect Stature Heb. 5.14 with Eph. 4.13 Of Mercy Jâ—m 3.17 Of Righteousness and its Fruits Phil. 1.11 To be filled with all the Fulness of God Eph. 3.19 And at last to receive a full Reward 2 Joh. v. 8. Beside all this there is one special Fulness more which they greatly desire and no less endeavour after while they are here below in Relation to all the other Fulnesses that they may be filled with them all which is to be full of the Holy Ghost or to be filled with the Spirit Luke 4.1 Acts 9.17 Eph. 5.18 and this is the thing about which the following Treatise is chiefly employed and mostly taken up and of which indeed it treats to very good purpose and to very great advantage I cannot but acknowledge to have profiâ—ed by the perusal of it and do heartily pray that the Lord who teacheth to profit will teach all that â—â—ad it to profit by it and make it instrumental to their being filled with the Spirit wherein there can be no Excess no sin as there is in being filled or drunk with Wine as the Sacred Text and truth assures us but advantages innumerable beyond all that Mirth and Glee which men presume they shall and fanfie they do attain by being filled with Wine Though I confess my self not to be of the same mind and opinion with the Learned Author in some other controverted Points yet I cannot but give my Testimony concerning this Peece That I find an excellent Spirit moving on the face and acting in the heart of it to promote the Glory of God the Power of Godliness and consequently the good of men especially of Christian men Possibly an Expression here and there may as all Humane Writings do call for a grain of Salt as we use to phrase it but as to the tenour of the whole and the tendency thereof I do judge it to be very inoffensive and not a little but very useful The Author 't is true according to his wonted Genius doth often traverse a great deal of ground and fetcheth some compasses before he come to his designed journeys-end yet he makes it pleasant too by such variety and will thereby pay the Reader for his pains and patience in following of him The Epistle of the Publishers and the Contents of the Book will give so clear and full an account of the whole that I shall need to say no more concerning it That this and all good Books may be well read and improved is the hearty Wish and Prayer of him who is a lover of all Christians yea and of all men Ralph Venning The Contents of the Chapters CHAP. I. THe Coherence and sense of the words opened What it is to be filled with the Spirit Four Doctrines raised from the words Proved from the Scriptures that it is the duty of all Christians to be filled with the Spirit Page 1 CHAP. II. The first Reason of the Doctrine propounded and argued viz. That it is the Duty of all Persons especially of all the Professors of the Gospel or Christianity to be filled with the Holy Ghost or Spirit of God Because if men be not filled or in a way of being filled with the Spirit of God they will be filled with some evil Spirit one or other Page 15 CHAP. III. The second Reason of the Doctrine without being filled with the Spirit the hearts of men and women will never serve them to do excellent things for God Acts 5.3 Ch. 13. 9 10. Ch. 20. 22. 2 Cor. 5.13 in part opened Page 41 CHAP. IV. The Doctrine demonstrated by a third ground viz. That we are never like to be any great Benefactors unto the World which yet we stand bound in duty to be unless we be filled with the Spirit He is a great Benefactor unto the World that gives a real account of his believing in Christ Why Abraham called the Father of Believers The force of Example A mans keeping the Commandments of Jesus a great benefit and accommodation unto the World in two respects Gal. 6.2 in part opened 2 Tim. 3.8 in part opened So Eph. 3.14 15 16. The Saints praying for any good thing frequently in their prayer mention the means by which God is wont to give or effect it Page 45 CHAP. V. The fourth Reason of the Doctrine propounded and argued Men are not capable of receiving the rich Consolations of the Gospel unless they be filled with the Spirit 1 Pet. 2.9 in part opened So Heb. 6.17 18. Eph. 3.17 18. 1 Pet. 1.8 Eph. 1.18 Jam. 2.13 Prov. 19.16 Acts 17.28 Mar. 4.5 and 6.16 Page 65 CHAP. VI. The fifth and last Reason of the Doctrine argued Men stand bound in duty to put themselves into a capacity of the fullest and highest rewards which God hath prepared for and holdeth forth unto the Children of men Inequality of rewards in glory argued The Parable of the Peny Mat. 20. considered The advantages of late Converts Inconveniences incident to to the early which yet may be avoided Dan. 12 3. in part opened 1 Cor. 3.8 Eph. 6.8 Gal. 6.7 1 Cor. 15.58 Rom. 6.23 Psal 138.2 Psal 25.8 10. Mat. 13.43 Phil. 3.21 2 Tim. 4.8 Mat. 20.20 21. Rom. 9.15 Mat. 5.48 Num. 25.11 12 13. 2 Thes 1.10 Eph. 1.23 2 Pet. 1.4 1 Joh. 3.3 2 Cor. 7.1 Heb. 11.10 17 18 19 26. Heb. 12.2 Joh. 17.5 Luke 22.43 Page 91 CHAP. VII Three Questions propounded to give further light into the Doctrine The first of them enquired into namely who or what this Spirit mentioned in the Text is
a service that seems vain rash or needless in the eyes of most men then the glory of it shall shine round about him and he shall see as in a vision of the noon day this conveniency and that this consequence and that attending upon it all great and excellent and worthy and by this means the heart comes to be full of it full of the greatness and the goodness and the worthiness of it full of the sense of the benefit and blessing which it will bring along with it So that though all the world should rise up against him to disswade him from it they could not do it For in such a case there would be no opportunity no roomth in his heart or soul for any carnal disswading interposure to enter or to intermeddle about taking him off from it As when the glory of the Lord had filled the Temple the Priests could not enter into it to do their Office or any work belonging to them here 2 Chron. 7.2 In like manner when the Holy Ghost hath filled the Temple of the soul with the glory of great and high ingagements for God and for the Gospel such reasonings and conceits which are wont to purvey for the flesh and to sacrifice all that comes to net pleasures and profits unto it cannot now find entrance hither to inveigle or intice the hearts or consciences of men to hearken unto them So that we see the truth of this reason That unless men and women be filled with the Spirit of God they will never be able to advance in such waies and courses and to hold out in many practices and services without which the honour of God the reputation and credit of the Gospel of Christ cannot be maintained like unto themselves in the world The Gospel will suffer loss and lose ground unless it be held up and the present interest of it maintained by some such worthy practices and undertakings of the Saints as those we have now spoken of and which we have shewed will hardly be attempted much less performed and carried through with that height of courage and resolution which will make the face of the Gospel to shine unless they that shall be called to be Actors of them shall be so emptied of themselves as to be filled with the Holy Ghost and by this means be lifted up above themselves CHAP. IV. The Doctrine demonstrated by a third ground viz. That we are never like to be any great Benefactors unto the world which yet we stand bound in duty to be unless we be filled with the Spirit He is a great Benefactor unto the world that gives a real account of his believing in Christ Why Abraham called the Father of Believers The force of Example A mans keeping the Commandments of Jesus a great benefit and accommodation unto the world in two respects Gal. 6.2 in part opened 2 Tim. 3.8 in part opened So Eph. 3.14 15 16. The Saints praying for any good thing frequently in their prayer mention the means by which God is wont to give or effect it THe third Reason of the Doctrine is this Sect. 1 Every man stands bound upon this account to be filled with the Spirit of God Because otherwise a man will never become any great and signal benefactor unto the world He will never bless or serve his Generation at any worthy rate or as becomeâ—h an heir apparent to life and immortality to do There are two things in this Reason the one supposed or taken for granted as clear and evident enough in it self the other plainly affirmed That which is supposed is this That it is every mans duty to become a Benefactor and this in some degree considerable unto the world This is nothing but what every man stands charged with by God I mean to be singularly and signally active for the real and crue interest of the world whilst he continueth and abideth in it That which is plainly laid down and affirmed is That a man without being filled with the Spirit will never be in any rich or competent capacity to perform his duty in this kind Now concerning the former though it be a truth shining clear enough with its own light yet because every mans eyes haply are not sufficiently opened to see it let us make a little eye-salve of the Word of God to anoint them with that they may be opened to see it First then that all men are bound to believe in Jesus Christ at least all men that have the Gospel preached unto them though there be little question indeed of others Secondly That they are bound to do the best they can to make the world believe this concerning them I mean that they do indeed believe on him As will the one as the other of these is I suppose every mans apprehension and no mans question or doubt Now if this be true Full that every man and woman of us stands bound to believe in Jesus Christ And secondly to do that which is proper and sufficient to convince the world that we do thus believe it evidently followeth That every man stands bound to do some great and worthy thing for the World and to be a Blessing to his Generation For there is nothing lies within the sphere of humane activity of more worthy or higher accommodation or concernment unto the World than to present it with a clear Vision of the sight of a man Believing with his whole heart in Jesus Christ or else to shew unto men the sight of the World it self Conquered and Overcome by a man With both these sights every such man or woman presenteth the World who telleth the World with authority and power that is by a manifest contempt of the World in all that it can either do for him or against him that he believeth in Jesus Christ There is not a greater sight to be shewed or seen in the world than to shew it plainly and cause it to see distinctly the heart of a throughout Believer in Christ or to shew it in like manner the World Overcome by a weak and mortal man Now both these sights a man doth shew when he doth cast contempt upon the World Such a man presents the World with both these with a man really believing in Jesus Christ and with a man having the World under his feet Most men when they pretend or go about to let the World know that they believe in Jesus Christ speak like unto the Spirits of Divination the manner of whose speaking the Pophet Isaiah describeth by peeping and muttering Isa 8.19 as if they were afraid to speak out or plainly lest they should be taken tardy with speaking a lye being conscious to themselves of their inability positively to declare the truth concerning the things which are inquired about at their hands by their Proselites and Customes In like manner the generality of Professors amongst us who pretend to give the world to know that they believe in Jesus Christ do but peep and
mutter their lives and doings speak their Faith but brokenly and indistinctly they do but whisper so that the generality of men can understand but little of what they say in this kind They speak in their way as men that were jealous and half afraid least in time they should or might be discovered to speak untruth when they say they believe in Jesus Christ Such a broken intricate and uncertain account as this given by men unto the World that they believe in Jesus Christ doth no great service unto the World For all such a restimony or assertion of these mens believing in Christ the World will be at liberty and find it self loose enough from being perswaded or convinced that such men do in deed and in truth believe in him And whilst they remain at liberty in this kind they are but where they were the Faith of a person made known but by halves hath but a weak influence but a faint operation upon men being like unto a Trumpet that gives an uncertain sound upon which no man prepares unto the battel as the Apostle speaketh But now he that shall speak out shall speak plainly and without a Parable that shall with authority give or rather make the World to know that he doth really and in truth believe on Christ he will do some worthy execution upon them he will make work to some purpose in the hearts and consciences of men Such a testimony will cause men to awake out of their sleep and stand up from the dead and so prepare and put them in an immediate capacity of receiving the light of life from Christ Eph. 5.14 We know there is an attracting an encouraging Sect. 2 and provoking force in Example to the similitude and likeness of actions yea and sometimes to the similitude of passions or of sufferings also at least to the adventure making of like suffering as Paul said Many waxed confident by his bonds and suffering Phil. 1.14 and were hereby much more bold to speak the Word without fear For seeing Paul make no more of his bonds than he did they began to think that suffering persecution for the Gospel was no very great matter Therefore now they also would preach the Word confidently and with all boldness as he had done In like manner when men shall see the World neglected trodden and trampled upon by a person believing in Jesus Christ by means of this his believing and shall behold this person raised in his spirit enlarged in his comforts and enjoyments with the World under his feet the sight of such an example as this will provoke them also to trample the World under their feet likewise Your Zeal saith the Apostle speaking of their great forwardness and alacrity in contributing towards the necessities of the poor Saints 2 Cor. 9.2 hath provoked very many viz. in the same kind to the like bounty and liberality And yet we know men are as hard as unlikely to be provoked by examples in this kind I mean to part with their money as by any other kind of example whatsoever In like manner the zeal of any man in believing in Jesus Christ being made visible unto men by such deportments and actions which can in reason or in the judgment of conscience have no other root to bear them but this the zeal I say of such a Believer may set the whole World on fire round about him and provoke many to do likewise Abraham may very probably be thought to have the spirit of this glory cast upon him to be stiled the Father of Believers because his notable Example was in the nature and proper tendency of it so generative so apt and likely to replenish and fill the World with a generation of Believers And the Apostle Heb. 12.1 brings a cloud of Witnesses to this very end unto those to whom he writes viz. to encourage strengthen and provoke them to believing yet more and more and to continue believing unto the end So then this is one Reason which plainly demonstrates an Obligation lying upon every man to be a signal Benefactor unto the world viz. That he stands obliged by command from God to believe in Jesus Christ and not only this but to compel the World to know that he deth indeed thus believe He that shall do this shall lift up his hand on high to bless the Generation of the Sons and Daughters of men amongst whom he converseth and shall take a course to open a door unto them to become the Sons and Daughters of God by believing likewise and consequently to become happy and blessed for ever And because of this notable efficacy and potent tendency which a man's Faith in Christ demonstratively asserted by life and waies appropriate to it hath to bless the World by drawing men into Communion in the same course of engagement with him the Lord Christ hath I conceive imposed it in the nature of a spiritual Assessment on every man and woman in the World that believeth namely that they make Profession of this their Belief in the Face of the World that so the World may be made to know that they believe yea and hath included it in the same act by which Salvation it self is granted unto believers Thus Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and believe in thy heart c. Now because Confession is one way by which the Faith of men may be made known to the World therefore doth he impose by way of Tax the Confession of the mouth his meaning is as Expositors generally understand it the whole life and conversation He that believes and is baptized shall be saved Here he joyns faith or believing and profession together and insures Salvation upon both Baptism or to be baptized in those daies especially was as it were the first born of their profession of Faith in Jesus Christ And therefore I take it to be an assertion that is to be understood figuratively or syneedochically viz. for a solemn or serious Profession of their Faith He that believeth and is baptized that is he that believeth and shall let the World know that he believeth such a man shall be saved So Mat. 10.32 He that confesseth me before men him will I confess c. So that we still find that upon mens Believing or upon their Conversion they have had some such spiritual imposition as this laid upon them viz. to be helpful to others When thou art converted strengthen thy Brethreu So behave thy self that this Conversion of thine may efficaciously tend unto the Conversion or Confirmation of others And so David knew what his duty was what was imposed upon him when as God should restore unto him the joy of his salvation Psal 51 13. Then saith he shall I teach transgressers the way and sinners shall be converted unto thee As if he had said I know the task that is laid by the hand of the Righteousness of Heaven upon me namely that
themselves For when because of any weakness or infirmities which men are subject unto or because of any discourteous behaviour in word or deed used towards us we shall be at any greater distance from them or shall be less kind or serviceable unto them than otherwise we would be in case no such weakness were found upon them or no such unkindness had been done unto us this is the casting of mens burthens upon their own necks and to reject the Commandment of Christ by which we our selves stand charged to bear them The Apostle in this injunction of hearing one another burthens seems to suppose that even in men of the best temper and most Consciencious and Circumspect in their lives and waies there is somewhat more or less that is burthensome that is distasteful unpleasing and in some degree offensive unto others This notwithstanding if men would but fulfil the Law of Christ and cut Tallies one with another every man gratifying other with bearing his burthens the great Common-wealth of Mankind would be prosperous and happy and little or no damage or inconvenience accrue unto it by the weaknesses or want of wisdom in the respective members of it There would be the same as full as quick an entercourse and commerce of love and of the services thereof as there would or could be in case they were all perfect and as so many Angels of God Yea my Brethren this bearing the burthens of one another did we freely submit unto it and practice it would turn to a very happy account ot us in another day For God will not give greater rewards for any kind of works or service than for bearing the burthens of men especially the burthens of the Saints and most of all for the bearing the burthens of Christ viz. persecution for righteousness and a good conscience sake We shall hardly find any of the Commands of God or of jesus Christ but the keeping of them would turn to the peace and comfort of men These are they that in the very nature of them all are apt to create peace and prosperity in the World and the want of a diligent and faithful performance of them is that that doth occasion trouble between man and man and maketh breaches upon their mutual Comforts You can hardly break any of the Commands of Jesus Christ but you will make a breach upon the peace of the World you will fall foul one of another But so long as you keep on in the waies of Christ's Commands you comply and comport with the peace and comfort of the World round about you Secondly Sect. 5 The very Example of a through Conformity and subjection to the Law of God must needs be of a very choice and high accommodation to the World besides the nature and tendency of the actions themselves The very Example though but of one single person his Conformity to the Laws of God may be of singular concernment to the World Your Zeal saith the Apostle to the Corinthians hath provoked many 2 Cor. 9.2 And as the Scripture demandeth a little fire how great a matter or how great a wood for so it is in the original how great a wood or forest of wood doth it kindle or set on fire So one person one man or woman that doth clearly and in the face of the World walk in a through Conformity to the Law of Christ that is tender and circumspect and taketh all his Commands in their respective seasons along with him in his course may propagate a great Generation of Conformists in the same kind For who knoweth how many trees of the Forest of this World may be set on fire by this Example Men and Women more generally seem to look upon the Laws of Jesus Christ as if they were given to men only to hear and speak of or at most to live by in another World and so the neglect or breach of them toucheth few mens Consciences makes no breach upon their peace Whereas if these Laws were but translated into practice by flesh and bloud by men and women subject to like passions and infirmities with themselves this would beget other manner of thoughts in the hearts and consciences of the World generally concerning them Did men but seriously consider it with themselves that if flesh and bloud men of the same nature liable to the same tentations with themselves by the same means and assistance both inward and outward which are afforded unto them can keep the Commandments of Jesus Christ and walk holily they could not lightly but be convinced that certainly the God of Heaven will look for it at their hands that they go and do likewise Again secondly Sect. 6 He that shall diligently and faithfully keep the Commandments of Jesus in the view and sight of the World must needs be a signal Benefactor unto it in the things of their Eternal peace which are of a thousand times greater consequence than all the concernments of this life Let your light so shine before men that they may see your good works c. Mat. 5.16 Our Saviour in this passage clearly implies that there is a proper tendency in mens good works to prevail with others to glorifie their Father which is in Heaven viz. by repenting and believing in him and living unto him and this is a most blessed accommodation unto the World The Apostle speaketh concerning the faithful behaviour of Servants towards their Masters Tit. 2.9 10. telling them that by such a carriage and behaviour they shall adorn the doctrine of God our Saviour in all things Now Brethren What is the reason that the hearts of men are not drawn out more freely to the Doctrine of God and Christ Why do mens hearts stand off and make no more treasure of it than they do Doubtless one main reason hereof is it wants adorning and beautifying it is not set forth before their eyes with that advantage to take the hearts of men wherewith it might and ought to be But who are they that do adorn this Doctrine and consequently that commend it in the sight of men and make it a beautiful lovely and desirable object unto them They that deal by their Great Lord and Master Jesus Christ as the Apostle would have other Servants to deal by theirs viz. by being obedient unto them and pleasing them well in all things Tit. 2.9 They that shall diligently and faithfully observe and keep the Commands of Jesus Christ they will adorn it they will commend it with authority and power to the souls and consciences of men Such men when they shall but utter and assert the plain words of the Gospel when they shall say unto any man or unto any numbers of men that certainly Jesus Christ is He He is the Saviour of the World and whosoever cometh unto him shall be saved by him or the like such persons I say as these we speak of by such plain and known words as these are like to pierce and wound
with the water of life and not filled up to the brim they will never be upon such terms of advantage to do that great Service for God whereunto the Law of their high and heavenly calling obligeth them First That the Consolations of the Gospel Sect. 2 especially where they have most of God and of the Gospel in them are very rich and glorious need not be any mans doubt or question if he considers a little what the Holy Ghost speaketh of them in the Gospel Wherein God saith the Apostle willing more abundantly to shew the Heirs of the Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things by which it was impossible for God to lye we might have valid or strong Consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6.17 18. We see God hath raised the Pin of the Gospel to such a height that it is not only able to furnish men and women with a good proportion of comfort and peace but he hath put so much of himself of his grace and love bounty and magnificence into it that it powreth out unto men abundantly of the highest and strongest Consolations although there be very few that understand how or where to hold their hearts that these pourings out of the Gospel may run or fall into them Now the Consolation which is strong and potent indeed is able not only to suppress and subdue its enemies discouragements doubts fears c. and withal to maintain it self in peace against them but also to discourage as it were and dishearten these Enemies from ever attempting any thing against it For he properly is strong whose strength being known maketh an enemy to have no mind to meddle with him but causeth him to fear to rise up in opposition against him by means whereof be enjoyes himself with little or no trouble or disturbance Such is the Consolation of the Gospel and is accordingly found by men when it is received in the power and glory of it It is not only able to suppress and keep under fears and doubtings and sad apprehensions in every kind which are enemeies to it But to enjoy it self in fulness of peace and security without any danger of being infested or annoyed by them This is the height of the Consolation of the Gospel he that is baptized into the Spirit of it enjoyeth himself with a divine security in the frailty of a weak and mortal man To this we may add that of Peter 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Now in telling them that believing they rejoyce with joy unspeakable and full of glory I suppose his meaning was not that they did now at this time actually enjoyce at the rate he speaks of however at other times they may be pensive and said But that they were in such a state or condition and had such a Gospel preach'd known and believed amongst them whereby they might and ought to rejoyce habitually and as oft as they should set their hearts about it For in Scripture Phrase Persons many times are said to do that not only which they actually or at present do but which they may or have opportunity and means and are like to do And sometimes it speaketh of men as doing that which is their duty and what they ought to do whether they actually and indeed do it or no. Thus Rom. 1.21 it is said of the Heathens when they knew God that is when they had opportunity and means to know him they stood upon account to him as men that did know God so that if they did not walk and act and glorifie him as became men and women that did really and truly know God they were as deep in condemnation as such persons would be who did know him and yet refuse or neglect to glorifie him So 1 Joh. 4.2 Hereby know ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God c. that is you may at any time know and discern this Spirit Thus Rom. 13.3 Rulers are said to be not a terrour to good works but to the evil not that they are actually or alwaies are either the one or other I mean no terrour to good works but unto evil too frequent experience proves the contrary viz. That they are a terrour to good works and not to evil but because they ought to be so so Verse 8. they are said to attend continually upon this very thing the Service of God in the due execution of their places not that they do thus attend but because the Law of their Institution binds them unto it they ought to attend continually hereupon This kind of expression occurs frequently in the Scripture We might add that of our Saviour Joh. 10.10 I am come that they might have life and that they might have it more abundantly I am come upon such terms unto the World and have brought along with me such a Gospel out of the bosome of my Father and opened unto men such Counsels and gracious intendments of his touching his love and favour and that affection towards the world that they may have life in what measure or proportion they please They may have life that is comfort and peace joy happiness c. for life in Scripture frequently imports a being with much contentment death the contrary more abundantly viz. than ever they will seek or endeavour to have and enjoy or more abundantly that is that they may have it with all the variety of pleasures and delights they can desire So likewise Luke 1.14 That he would grant to us that being delivered out of the hands of our enemies we might serve him without fear c. To serve God without fear my Brethren this also doth amount to matter of strong Consolation For what can a man or woman desire more for their comfort than to be exalted above fears sorrows troubles and every thing that is of a discouraging and disconsolating nature in or from the World The horn of Salvation is lift up to such an height in the Gospel that by beholding of it in its Elevation we may serve God without fear of any enemy or evil whatsoever and that not only for such a time day or year as when or whilst we are or may be extraordinarily acted or superacted by a spirit of joy but even all the daies of our lives This horn of Salvation is so raised in the Gospel that peace and joy may flow in the hearts and souls of men uniformly as a great River whose waters fail not Secondly We added this that they whose hearts do not serve them Sect. 3 to quit themselves like men indeed for obtaining that incomparable prize we speak of the first born of the Consolations of the Gospel are not like to obtain it It was the saying of an Heathen man Deus omnia labore vendit God
the greatest and strictest conformity to his own mind and to the terms on which he offereth it than those who are less observant of his counsel in this behalf and to a degree lingering and hankering after another Gospel Thirdly Neither is it contrary to any Principle or Rule of Equity that God should order the rewarding of those in the first place who have glorified him most in the World Now 1. to believe the truth and faithfulness of God in his Promises and his power is to glorifie him or to give glory unto him Rom. 4.20 2. From hence it followeth * By the mediation and authority of this known principle in arguing easie to be conceived in the Latine expression but hard to be Englished to ordinary apprehensions Ut se habet simpliciter ad simpliciter ita magis ad magis that to believe the truth and faithfulness of God in his Promises and his power to perform them in such cases wherein the performance is more rare and more difficult to be believed is a greater glorifying of God and in a higher degree than to believe them in more ordinary cases only and wherein the belief is nothing so generous and noble or so remote from the common Principles of reason The high commendation and strain of Abraham's Faith by which as we lately heard he is said to have given glâ—ry unto God meaning in a very signal and transcendent manner is expressed in these words Who against hope believed in or under hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.18 that he might become or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that he did become or was made viz. by God as Ver 17. the Father of many Nations The meaning is that Abraham's Faith breaking through those strong oppositions which the constant experience of the World and the common dictates of reason or of nature made against it was so highly pleasing unto God for that abundance of glory which in that respect it cast upon him that he judged it but a meet consideration for it to make Abraham the Father of many Nations that is to confer and settle this great dignity upon him to be for ever after reputed and acknowledged the great Exemplar or Pattern of all that to the end of the World should believe who for their numbers should equalize many Nations Therefore that believing in God which sympathizeth most with this Faith of Abraham hath most of the spirit and power of it and lifteth up it self in the soul against the stronger assaults or encounters must needs glorifie God more than that which hath only the common impediments and obstructions in the way of it to oppose it Now it is a plain case that he that hath been an inveterate and obdurate sinner and hath the heavy burthen of the guilt of many thousand most enormous and hideous provocations upon his conscience and soul and of many years rebellion against God when he believeth hath in his Faith much communion with Abraham in the excellency of his Faith believeth against many fierce Lions and bears in his way against the strongest and most violent temptations to diffidence and despair the conscience I mean of many horrid perpetrations and of enmity against God desperately persisted in for a long time together c. whereas he that cometh unto God early and believeth in the morning of his years not having debauched his Conscience with any the bold and daring affronts so frequently given unto God and his holy Commands by this miserable World hath no such mountains in the way of his Faith to be leaped over hath no such armed fears no such imperious contradiction of sin to encounter and consequently his Faith though it holds good correspondency with the Faith of Abraham in the nature and truth of it yet is it far beneath it in that Crowning property of it whereby it gave glory unto God so abundantly I mean the conception and birth of it in the soul in the very face and presence of many strong opposers who fought against it with an high hand and sought to stifle it in the breaking forth This then is another reason to vindicate the equity of that disposition in God according unto which he ordinarily maketh the last first and consequently the first last in the sense oft declared Fourthly and lastly there is a principle or disposition found in the nature of man frequently and almost constantly upon the occasion acted by men and this without the reasonable or just offence of any man which doth justifie that disposition in God with his acting semblably to it of which we are now speaking and which God himself pleadeth in the Scriptures as well by way of proof of the reality and truth as of the righteousness or equity of this disposition in him being parallel to it When any part of a mans substance which he valueth or any person neerly related to him to whom he dearly wisheth prosperity and peace have been a long time missing so that he gives them as we use to say for little better than lost if by the favour of divine Providence above his expectation and hope he comes to re-enjoy both the one and the other he is cast into a kind of ecstasie of joy over them and takes more contentment in them than in those in both kinds for which he never was in the like sorrow or heaviness This disposition I say and behaviour in men God insisteth upon partly to assure those that shall doubt that there is such a principle or disposition in him there being nothing in the nature of man but by way of extract from the nature of God who created him in his own Image or likeness partly also to justifie the righteousness or reasonableness of such a disposition in him unto those that shall question this in as much as the like is found in the generality of men without the reproof or censure of any man The Lord Christ in those three Parables in the same Chapter Luke 15. The first of the lost Sheep The second of the lost Piece of Silver The third of the Prodigal or lost Child representeth that temper or disposition in men with their practice or behaviour answerable to it which sembleth with that principle in God out of which he so frequently maketh the last first in the sense oft explained When he that had lost one of his hundred sheep leaving the ninety and nine in the wilderness to seek after the one which was lost having found it he is said to have laid it upon his shoulder rejoycing and coming home to have called together his friends and his neighbours saying unto them Rejoyce with me for I have found my sheep which was lost ver 4.5 6. Read the other two Parables at your leisure especially the latter wherein not only the great contentment and joy of the Father of the Prodigal upon his return is largely expressed but his affection also and choice respects towards his Son himself being now
with him wherein he descended into the lower parts of the Earth Eph. 4.9 having first made himself of no reputation but took on him the form of a servant and became obedient unto death even unto the death of the Cross Phil. 2.7 8. And upon this account when he was now ready to drink that Cup which was of that horrid taste unto the humane nature we find him full of the meditation of that glory which he fully believed would be conferred on him upon his sufferings praying unto his Father thus And now O Father glorifie thou me with thine own self with the glory which I had with thee before the World was Joh. 17.5 The meaning of the Petition seems to be this That whereas the glory of his Godhead had now been veiled many years by his living in the form of a Servant and was now like to be veiled much more by suffering as a Malefactor that ignominious and cruel death which now attended him his Father would please to make it fully known unto the World by such means as he well knew how to do it that he was not the person which hitherto during his abode in the World he was judged to be a meer man but truly and really God even the same God with himself For this doubtless is the glory the glory of the Godhead which he had with the Father before the World was This also by the way But pertinent to the Notion in hand That it was the minding of his Exaltation to ensue that supplied him with strength to be baptized with that bloudy Baptism which he endured is that which we read concerning an Angel from Heaven appearing to him and strengthening him When he was so earnest in Prayer with his Father to remove the Cup of his Sufferings from him and ready upon the thoughts of it to fall into that most grievous Agony in which he sweat as it were drops of bloud Luke 22.43 44. That which the Angel did to strengthen him in this sad condition that is to support him in a willingness and contentedness of mind to drink the said Cup from his Father's hand was say some with probability enough a vigorous and vivid representation to his mind and thoughts of all that most superlative glory wherewith he was most assuredly to be rewarded by God for and upon the drinking of it according to the Doctrine of the Apostle Phil. 2.9 10 11. Wherefore God also hath highly exalted him c. And therefore I cannot here but give notice by the way that the Note upon the passage lately cited from Heb. 12.2 which is found in the Margin of some of your larger Bibles of the former Translation leading you to a by-sense of the place is no waies intended by the Holy Ghost nor at all comporting with the scope of the Apostles discourse But to open the occasion of the mistake in this Note which seems to be a defect either in the knowledge or in the memory of the Authors of it that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in a causal sense signifying as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is for the sake of as well as in a local sense in which it signifies for that is in the place or in the stead of another whether thing or person together with the reasons evincing that there is a mistake in it would occasion too large a digression This therefore for a third consideration towards the demonstration intended Fourthly Upon the same account it is yet further considerable Sect. 18 that according as men pitch their desires either higher or lower so will they proportion their endeavours for the obtaining of them The higher the mark is at which the Archer or Cannâ—nâ—er intendeth to strike or hit the higher the one directeth the point or head of his Arrow and the other mounteth the muzle of his Cannon What men judge may be compassed or procured by weaker or fewer means they will not put themselves to the trouble or charge of Levying more or greater for the Atchievement The men that were sent by Joshuah to view the City of Ai returning advised him thus Let not all the people go up but let about two or three thousand men go up to smite Ai and make not all the people to labour thither for they are but few Josh 7.3 It is observed that whilst the people were fewer and so the Sacrifices fewer and consequently the work of the Sanctuary so much the lighter and more easie to be performed the Levites and those that were to be employed about it were taken into the Service not until thirty years of age and upwards Num. 4.3 whereas afterwards in David's time when the people were encreased and so the Sacrifices more numerous and in that respect required more to attend the service about them the persons of this charge were by the order and appoitment of God himself taken into the work from twenty years old and upwards 1 Chron. 23.24 27. compared with Chap. 28.13 19. Let us now go forward upon this ground It is little or rather not at all questionable but that Salvation simply or any the inferiour degrees in glory may be attained at much lower rates of Sanctity Zeal Faithfulness c. than those that are more sublime and nearer unto Christ himself This besides that it is rational and worthy belief of it self may be proved above all contradiction from the answer which Christ gave unto the Sons of Zebedee when they desired of him to sit the one on his right hand the other on his left in his Kingdom Ye know not saith he what ye ask meaning that they did not know or not consider upon how arduous and difficult terms or services those high places were to be obtained as appears by what follows Are ye able to drink of the Cup that I shall drink of and to be baptized with the Baptism that I am baptized with Evidently implying that those great dignities which they desired were not so much as to be thought of with expectation but only by persons who were endued with a sufficient strength of Faith and Love to glorifie God by the deepest sufferings Yea it appears from the words of his reply to their Answer wherein they had said unto him They were able viz. to drink of his Cup c. that simple Martyrdom it self without other qualifications of Excellency and Worth in conjunction with it was not able to reach the height of these places For are not his words these Ye shall drink indeed of my Cup and be baptized with the Baptism that I am baptized with But to sit on my right hand and on my left is not mine to give but unto those for whom it is prepared of my Father Mat. 20.23 of the rendring and meaning of which latter words we spake formerly in this Reason Let us now advance a step further upon the ground on which we stand If Salvation simply or an entrance
change upon experience turns to no account at all unto him in this kind But 3. And lastly his faulting of the Translation in the particular under debate doth not at all commend his skill in the Original or his acquaintance with the frequent use and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived For this word almost constantly at least very frequently signifies to comfort sometimes to exhort which is of near affinity with the other but never at least to my present remembrance to plead a cause or to perform the part of an Advocate It is said of Rachel mourning for her children that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she would not be comforted Mat. 2.18 to translate it she would not be Advocated would be uncouth and next to ridiculous So our Saviour Mat. 5.4 speaking of those that mourn pronounceth them blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they shall be comforted not because they shall be Advocated And to pass by other instances without number the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are no less than six times within the compass of three Verses and four times in one verse used by the Apostle Paul in the sense of comforting 2 Cor. 1.3 4. Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who comforteth us in all our tribulation so that we are able or that we may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort those in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith we are comforted by God because as the sufferings of Christ abound in us so through Christ our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolation aboundeth It is thrice more used in the same signification in the verse immediately following and once again in the verse after that so that there is no ground or just occasion to quarrel with the Translation we have of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any thing gained to the cause of our Adversaries by the change But 2. To the main objection I answer Sect. 9 that however Temptations and other Actions proper to the Devil as the catching away the seed sown by filling mens hearts with wicked ness c. which are done in the World in a thousand different or distant places at one and the same time are or may be attributed to Satan or the Devil in the singular number yet our Adversaries themselves will confess that all these actions are not done in one and the same instant of time by one and the same Devil but though they may be acted by many subordinate Devils yet according to the Scripture Dialect they are or may be ascribed to him that is the head or chief of the Corporation For that is frequent in the Scriptures to attribute that unto one which is joyntly transacted by many Num. 36.2 5. There was but one of the Fachers of the Children of Gilead that spake unto Moses yet that which this one said is attributed also unto many of them I might spend time in multiplying instances in this kind but they that desire satisfaction in this may receive it abundantly by perusing a few lines in Mr. Ainsworth's Preface before his Notes on Genesis well towards the middle of the said Preface where he hath collected many such passages wherein that is ascribed unto one which yet is done by many Besides the word Devil or Sathan may be understood specifically or if you will generally for the whole species or kind of Devils or indefinitely for Devils be they fewer or more The Scripture likewise admits this construction Gen. 13.7 But we make hast Bat now those actions which are appropriate to the Holy Ghost and are done by him at one and the same time in a thousand different places in the World As the inspiring inhabiting and comforting the Saints c. are not attributed unto him as directing or commissionating other subordinate Angels to assist him in the work or as performing of them partly by them he only owning the name of them Bur saith the Text 1 Cor. 12.4 13. they are performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. by the self-same one Spirit There are saith he diversity of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit is the self-same Now this Spirit in the words immediately preceding he had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost And ver 13. For we have all been baptized into one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through one Spririt and in the end of the verse have been all made to drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Scripture elsewhere he is more particularly expressed and his individuality circumscribed by our Saviour Joh 15.26 and 11.26 who styleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of truth which proceedeth from or out of the Father If our Adversaries could find the Devil who as they say performs one and the same Action at one and the same time in a thousand different places in the World to be thus individuated as the Holy Ghost from place to place is and all the particulars of that Action which is supposed to be done at one and the same time in remote places attributed unto one particular Devil so or by any such Characters or expressions distinguished from all other Devils as the Holy Ghost as we have heard is from all other Spirits there had been some colour of an Evasion from the Argument in hand Otherwise they do but like Jannes and Jambres resist the truth as they did by pretended likeness of Moses real Miracles And as those Sorceries and counterfeit Miracles which Jannes and Jambres wrought being the same in appearance to the true Miracles wrought by Moses prevailed over Pharaoh and the Aegyptians to the hardening of their hearts against God and this to their own destruction and ruine in the end So it is much to be feared that by such likenesses and Colours by which men do resist the Truth setting fair glosses upon foul faces that this will harden the hearts of men and entangle and corrupt their Judgments and God grant that it be not to their own destruction But we must hasten because the blasphemy of that error which we now oppose and which most presumptuously daringly and desperately in the face of God Angels and men strikes off the Crown of increated glory from the head of the Holy Ghost God blessed for ever hath been heretofore broken to pieces stamped and ground to powder by the learning zeal and faithfulness of many famous lights burning and shining in the Church of God of old and by some of latter times and particularly by a late Treatise published in the English Tongue by way of Answer to those twelve Arguments levied by him who hath of late revived the said Error The
and Power is in every kind the same with the Father and the Sons and as Original as theirs But 2. If the Holy Ghost hath only a derived and communicated Power in the Sense of the Objection to give Grace and Peace i. e. a power depending on the Will and Pleasure of God the Father limited by Instructions Provisoes or the like then John's wish or desire of Grace and Peace from him for the Churches was but a Wish at Rovers without substantial ground or bottom For how should John know whether the Holy Ghost had it in his Commission or no to confer Grace and Peace upon those on whose behalf he wished or desired it 3. And lastly for this It is no waies probable that John should spread such a snare of danger before men as this to joyn a Creature with his Creator blessed for ever in so great an Interest or Power as this to confer Grace and Peace upon his Fellow Creatures and so minister an occasion unto them to adore and worship him as God And this seems yet much more improbable if we consider that John was guided and directed by the Holy Ghost himself in drawing up and penning this Passage as well as the rest of the Book of the Revelation For it can at no hand be imagined within the limits or bounds of Reason that the Holy Ghost in case he were a Creature and not truly and compleatly God should be the Author of such representations of himself from place to place in the Scriptures and particularly in the Passage now before us whereby men should be so dangerously ensnared and so effectually tempted to Idolatry I mean to conceive and judge him to be God and to worship him accordingly The Angels we find in sundry places as likewise the Apostles and Holy men to have been so tender at this Point so jealous of preserving the Rights and Priviledges of Heaven entire that when Divine Honours or Worship were tendered unto them they presently rejected them chusing rather to discover their nakedness unto those that were about to worship them and to profess and acknowledge themselves their Fellow Creatures than to accept of any thing from them which was above their Line and of right appertaining to God only Several Instances hereof we might produce being near at hand but because I presume them sufficiently known unto you already I shall not insist upon them So that questionless if the Holy Ghost were not God the first born of things it is incredible unto me and I suppose will be so to any considering man that such things should by his order motion and direction be delivered unto the World by the Penmen of the Scriptures concerning him which do so strongly and with such effectualness of perswasion tempt the hearts and thoughts of men to adore reverence and worship him as God That a Reprobate Angel or Devil who hath nothing to lose nor whereby to make himself more miserable or accursed than he is should seek and project the ruine and destruction of men or out of the pride of his heart should entice men to fall down before him and worship him as a God is no matter of wonder at all But that the Holy Ghost being as our Adversaries notion him not only an Elect Angel but the greatest and highest of all Angels in Dignity Honour and Blessedness that He should dash his foot against such a stone as this or should cast such a snare of death upon the World upon the poor and weak Generation of the Children of men as to turn himself into the similitude and likeness of the most High God himself as he hath done from place to place in the Scriptures so inviting tempting and alluring men to commit spiritual Fornication with him to worship him as God is a Notion or Saying that a man had need to borrow the Faith of such a man who hath abjured all Principles of Reason and Understanding yea and of common sense it self to believe it If it be pleaded and objected on the other hand Sect. 17 that if the Holy Ghost be indeed and in truth God the most High God then it will argue that which is more inconsistent with his nature viz. That He should make or which is the same cause to be made such obscure dark and imperfect representations of himself which tend only to keep the World in suspense whether he be God or no and to minister occasion of doubtful Disputations yea and of troublesome and unchristian Contests and hearts amongst men and thus shall seem rather to envy the spiritual peace and prosperity of the Souls of men by hiding so great and important a truth from their eyes than to desire the promotion or advancement of it c. there being no express Text or Testimony of Scripture which affirmeth him to be God To this I answer 1. That it is proper to God i. e. sutable to his Nature Interest and Design which he drives in the World to conceal a thing as Solomon speaks but it is proper for a Creature Angel or Man to search a thing out to make a secret thing plain and evident The passage of Solomon is this It is the glory of God to conceal a thing but the honour of a King is to search out a matter Prov. 25.2 Psal 111.2 If it be demanded How in what cases or respects it is the glory of God to conceal a thing I answer 1. That concealing of a thing which is here said to be the glory of God is not meant of such a concealing or hiding of a thing whereby it becomes absolutely impossible to be discovered or found out by men The concealing of a thing after such a manner or upon such terms cannot well be conceived how it should turn to any account of glory unto God For as David speaketh of the dead Psal 88.10 Shall the dead arise and praise thee or wilt thou shew wonders to or amongst the dead So we may say that things concealed after such a manner are absolutely dead and so cannot praise or glorifie God therefore that concealing of a thing of which Solomon speaks is such a concealing which removes it to a certain distance out of the way of the common or ordinary thoughts or apprehensions of men but yet disposeth of it so or putteth it into such a posture or condition that men by stadious search or diligent enquiry may come to discover and find it out as the Apostle Peter 2 Pet. 3.16 speaking of the Writings of Paul saith there were some things in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible to be understood In like manner there are things thus covered scattered here and there up and down the Scriptures Now such a concealing or hiding of a thing as this is said to be the glory of God either because such a veil or covering as this preserves the reverence and esteem of things that are covered Or else 2.
Because it makes for his glory that the Creature should labour and travel for the knowledge of divine mysteries and secrets this argues the exceeding worth of them But whatsoever the particular reason be why the concealing of a thing shovld be the glory of God there is little question but it being his glory that he practiseth it and doth conceal things and makes only some sparing discoverie of them And this is the condition of very many Mysteries and divine Truths in the Scriptures viz. to be concealed and as it were removed out of the way of mens ordinary thoughts and apprehensions yea and to be so situate or disposed of in respect of their discovery or finding out that without much application unto God in waies of Righteousness Love Humility Prayer c. they should not be apprehended or discovered by any man This our Saviour himself plainly signifieth Joh. 7.17 If any man will do his will i.e. the will of God he shall know of the Doctrine meaning which he taught whether it be of God or whether I speak of my self Which saying clearly supposeth that men who are negligent or remiss in doing the Will of God in living holily righteously and soberly may very possibly never come to see or understand many things contained and held forth in the Doctrine of Christ and of the Scriptures For it would be a meer impertinency to limit the attaining of such or such a thing to the performance of a certain condition in case the thing thus limited might be obtained without the performance of this condition So then it is no competent argument against the Holy Ghosts being God to say that he is no where plainly and expresly called God or affirmed to be God It is sufficient to prove him to be God in that such things are spoken of him and attributed to him which to a judgment or understanding spiritually enlightened do by natural and clear consentience evince him to be God We are not to appoint or teach the Holy Ghost how or after what manner or with what words or Phrases he shall express the things of God things of a spiritual nature But we are to be content with such expressions and discoveries of them as himself pleaseth and judgeth meet to vouchsafe unto us and to embrace for Truth not only that which lieth in the Superficies and first face of the Letter but also that which lieth deep down yea and whatsoever is consequentially comprehended in the Letter As when God himself said to Moses Exod. 3.6 I am the God of Abraham the God of Isaac and the God of Jacob here is no mention in the words no jot or title in the Letter of any such thing as the Resurrection of the dead yet our Saviour proves the Resurrection of the dead from these words yea and blames the Sadduces that were so perfunctory in reading and perusing the Scriptures as not to observe it Mar. 12.26 Have ye not read saith he in the Book of Moses how in the bush God spake unto him saying I am the God of Abraham the God of Isaac and the God of Jacob ye therefore do greatly err not knowing the Scriptures clearly implying that however the Resurrection of the dead was not in the Letter or surface of the words yet it lay deeper and was within the reach of these words and might have been wrought out of them by consideration and strength of discourse And because they the Sadduces did not do this they fell into a most dangerous and horrid Error to deny the Resurrection of the dead as if there had been no such Doctrine taught in the Scriptures whereas the Lord Christ himself clearly and with evidence of deduction findeth it in that one passage of God to Moses 2. That is further considerable in reference to the business in hand that the Scriptures were indited and drawn up in that frame of words and Phrases in which we now have them by the Holy Ghost himself This is confessed by our Adversaries themselves now then in this respect it is the less probable that he should broadly and plainly and as it were in expressness of terms any where affirm himself to be God or any otherwise inform the World of this great Mystery or Secret than by secret intimations or insinuations from whence this might be collected or made out by the Reasons and Consciences of men it is a Rule prescribed by himself unto men Prov. 27.2 Let another man praise thee and not thine own mouth A stranger and not thine own lips It may be less marvel unto us if we see this Law practised and submitted unto by the Law-giver himself yea it may be observed and worth our observation it is how those Three that are One as John speaketh the three Persons in the Trinity as Christians have been wont hitherto to express themselves are wont to express and with plainness of terms to give honour one unto another as the Apostle exhorteth Christians to do one by another Rom. 12.10 and commonly either to wave or at most with some kind of obscurity and remoteness of expression to assert or insist upon that which is their supreme glory respectively Thus we find the Lord Christ very frequently plainly and without Parable giving Testimony unto the Godhead of the Father and plainly enough too unto the Godhead of the Holy Ghost as in some passages already insisted upon so in several others also But speaking at least ordinarily at an under-rate concerning himself and his own transcendent dignity veiling this with such words which must be narrowly looked into and dextrously interpreted before such a thing can be found in them We know the common style which he observed speaking of himself was that he was the Son of Man he no where expresly calleth himself the Son of God but by consequence only and so these words of his are to be understood Joh. 10.36 Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God His meaning is not that he had at any time in so many words said unto them that he was the Son of God but only that he had spoken such things unto them from which they gathered it and that truly in a like sense the charge of the High Priest is to be taken likewise or otherwise it will be found untrue For saith he Mat. 27.43 he said I am the Son of God but this was true interpretatively and constructively only as hath been said Yet both the Father and the Holy Ghost do expresly and as we use to say totidem verbis cast this honour upon him This is my beloved Son saith the Father in a voice from Heaven Mat. 3.17 in whom I am well pleased So Acts 13.33 Thou art my Son this day have I begotten thee The Holy Ghost doth not only in Psalm 110. which we shall not need to mention give this honourable Testimony unto him but in
followeth Sect. 11 He that receiveth of another is not God the Holy Spirit doth so i. e. receiveth of another therefore he is not God The Minor is witnessed from Joh. 16.14 The Major is proved thus God is he that giveth all things unto all wherefore if there be any one that receiveth of another he cannot be God The Antecedent is plain from Acts 17.25 Rom. 11.35 36. The Consequence is undeniable because he that is deficient is not God he that receiveth from another is deficient therefore he is not God The Major is unquestionable for to say one is deficient which implyeth imperfection and yet is God is in effect to say that he is God and not God This is the compass likewise of the fifth Argument the strength of this Argument such as it is is easie enough to be discerned the stress of it resteth upon these words of Christ as you may perceive concerning the Spirit Joh. 16.14 He shall take of mine and shall shew it unto you because he is here said to be a Receiver therefore our Adversary cannot allow him to be God because saith he God is he that gives all things unto all and it implieth a contradiction that he that giveth all things unto all should receive any thing from any but amongst all his Arguments this is the first born amongst the poor For I reply first Though God in a sense be said to give all things unto all yet withal he is said also in a sense proper enough to receive several things and this without any contradiction at all He is said to receive the Prayers of his Saints Psal 6.9 To receive the Saints themselves Psal 49.15 73.24 To receive comfort Isa 57.6 And so to receive glory and honour and power Rev. 4.11 Therefore this Proposition is most untrue He that receiveth of another is not God yea he may be and is God who receiveth something from another as we have heard Nor is it the proper notion of dependency to receive of another these things are very loosely and unduly affirmed God is sometimes in Scriptures said to give all things unto all because he giveth unto all all things which they stand possessed of He gives them Faculties Principles Strength and means to do all things which they do and in this sense he may be said to give them all the actions motions and workings also which they act and work and consequently those very Praises and acknowledgements which yet he receiveth from them too As for example He that gives a man money wherewith to buy such a commodity he may very properly be said to give him the things which are purchased with the money And so the Scripture Phrase runneth for he is thy money speaking of the Servant So when God eâ—dneth a Creature with strength and power to get wealth he may be said to give him wealth it self which he did allow him by means of that power and understanding infused into him God's giving all things unto all in this sense doth not hinder but that he may receive also many of these very things which he giveth in the sense declared therefore it is no infallible Character of a true God not to receive from another The Apostle himself in that very Scripture which the Argument citeth Acts 17.25 saying That God is not to be worshipped with mens hands as though he needed any thing clearly implieth that God may receive things from his Creatures but not upon any such account as this viz. As if he needed any thing meaning for he bettering of his own condition or compleating of his happiness and unless our Adversary can prove that the Holy Ghost received what was Christs for his own necessities and supplies The simple receiving of it doth no way incumber the plea of his Godhead 2. When our Saviour speaking of the Holy Ghost saith He shall receive or shall take as the word signifieth and is accordingly translated in the next verse of mine and shall shew it unto you he doth not imply as if the Holy Ghost had not then when Christ thus spake received or taken that or those things of his for it is certain that he had taken these things of Christ under the Old Testament and had revealed them unto the Prophets of God and other holy men and by these unto the World as is very evident from many Scriptures yea certain it is that he had received them from Eternity but our Saviour's meaning in the Clause or Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall take of that which is mine seems to be this That whereas the Holy Ghost had viz. in his mind or understanding both at present and ever before abundance of that which was Christs even his whole Treasury his relation to his Father his Godhead his Incarnation his Infinite Grace Love Sweetness Holiness c. together with all his Counsels Purposes and Intentions concerning the World c. He should when he should visibly be given and come unto them take not simply this or all this But he should take viz. of himself and out of the Treasury of his own understanding so much or such particulars concerning Christ to reveal unto them which should be necessary for them to know either for their own comfort or to furnish or accomplish them for the great Office and work of Apostles in the World So that the word take in this place The Holy Ghost shall take of mine is used in some such sense as when a man is said to take a thing which is already his own or in his own possession only in order to the doing of something with it in this sense God saith Zach. 11.10 I took my staff even beauty and cut it asunder The staffe he speaks of was in his possession before only he is said to have taken it in order to cutting it asunder So again The Kingdom of Heaven Mat. 13.33 is like unto Leaven which a woman took and hid in three measures of meal to name no more places in this kind ver 31. The Kingdom of Heaven is like a grain of Mustard-seed which a man took and sowed in his Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the words before us The Spirit shall take of mine and shall shew it unto you i. e. From amongst many other things which he knows concerning me he shall take such and such which shall be needful for you to know and shall reveal them unto you Even as a prudent Minister or Scribe instructed for the Kingdom of heaven As our Saviour speaks out of the rich and full treasure of his understanding taketh and chuseth such and such particular notions and veins of spiritual truth relating unto God and Jesus Christ which he judgeth meet to be delivered and imparted to such and such a people The words taken in such a sense as this do no way favour the dangerous conceit of our Adversaries that the Holy Ghost is not God There is another sense likewise wherein the
own inability for this work we are about 1 Chron. 22.16 Arise saith David to his Son Solomon therefore and be doing and the Lord be with thee He doth not say stay untill the Lord doth come unto thee but arise and be doing So that this is the first thing to be done we must lay all thoughts of Confidence aside of any sufficiency as of our selves Secondly We must turn our selves towards the Holy Ghost with the like serious and thorough and unfeigned acknowledgment of a sufficiency in him that strength which we disclaimed in our selves we must ascribe unto him We know that the Lord Christ still requireth this acknowledgment from those who obtain any great Request as to any great matters Believe ye that I am able to do this Saith he to the blind men that came to him to be healed Mat. 9.28 So again Mar. 9.23 24. If thou canst believe all these things are possible c. The Father of the Child answered Lord I believe help my unbelief So then here is another thing whereby to interest the Holy Ghost in what we go about namely that we do acknowledge a sufficiency in the Holy Ghost But then Thirdly Sect. 4 We must acknowledge a readiness and willingness and a gracious inclinableness in the Holy Ghost to help and assist us in those things wherein it is any waies meet for him to interpose on our behalf He who doth unfeignedly acknowledge his own weakness and doth address himself unto him shall be sure to find his assistance Rom. 8.26 Likewise the Spirit also helpeth our infirmities c. There is a very rich and compassionate inclination in the Holy Ghost towards the Saints in respect of the great infirmities which he discerneth in them to assist stand by and relieve them in their holy endeavours To help them to perform things in an holy and humble manner upon terms of acceptation It is a usual Dialect in Scripture when the Act is expressed by the means or course that usually is taken to effect it As Joh. 1.9 Christ is said to enlighten every man that cometh into the World because he affordeth them such means and taketh such a course with them which is proper to enlighten them Even so the Spirit helpeth our infirmities that is he is ready to help our infirmities toties quoties as oft as ever he is sought unto as if he should say The Spirit knoweth how unable men are for such Actions and Services and therefore out of a kind of compassion and Sympathy in respect of their weakness he is ready to help them These gracious inclinations in him are apt to advance and express themselves in their might and power when the Creature is under a full knowledge and sense of its own weakness and a full acknowledgement of this readiness and willingness of the Spirit of God to help and to relieve The poor committeth himself unto thee Thou art the helper of the Fatherless Psal 10.14 Meaning that when the poor do commit themselves unto God then he is ready to help them there is a Synechdoche of the Species for the Genius By Fatherless he doth mean those that be not in any capacity to help themselves Now they that are under a sense that they are not able to help themselves by reason of their Poverty God is wont to come in to their relief and succour So when a man or a woman is smitten with the sense of their weakness in being not able to hold out in these services if they shall have recourse to the Spirit of God as their helper this is a Signal given unto the Spirit and he taketh the Alarm and he cometh and sheweth himself in his strength unto the Creature All these three means for the interessing of the Spirit in our Services I conceive our Saviour himself Joh. 14.16 17. chiefly pointeth at and asserteth I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of truth whom the World cannot receive because it seeth him not neither knoweth him c. The World cannot receive the Holy Ghost because it seeth him not neither knoweth him that is because they have no manner of sense or discerning of him in any such property wherein he desireth to be known For we should have given notice of that though there be a presence of the Spirit of God in men in the state of Nature or Unregeneracy yet the Scriptures do nor speak of the Spirits dwelling in men nor of a mans receiving the Spirit untill they receive him in a greater measure or after the manner in which Believers receive him and as he is when he doth advance his presence in an excellent degree in them to put them upon Actions of an excellent concernment But that only by the way The World cannot receive the Holy Ghost because it seeth him not neither knoweth him that is because it hath no manner of discerning of him or at least no distinct or clear knowledge of him A man may have the sight of a Person but that deserveth not the name of the knowledge of him But when a man cometh to understand of what temper or frame he is either in respect of wisdom or goodness or as to matter of Estate or the like then he is properly said to know a man when he knoweth such things as these of him It is the manner of the Scripture to express Gradations after such a manner as this so He that keepeth Israel neither slumbereth nor sleepeth so here the World neither seeth him nor knoweth him that is they have not seen him much less have they any considerate knowledge of him And when our Saviour giveth the true reason why the World did not or cannot receive him meaning that they cannot according to that Principle by which the Spirit of God is resolved to give out himself i. e. they cannot go beyond God's Declaration they cannot break the Bars of Gods Decree nor the Method by which he is purposed to dispose of his own Spirit This deep ignorance which the men of the World have concerning the Holy Ghost is the reason why they cannot receive him in any supernatural or in any saving manner they cannot receive the indwellings or the inhabitation of him so as to receive strength to perform services in any spiritual or acceptable manner before God for otherwise they are capable of receiving of the Spirit in a way of common illumination They are capable of receiving of him in another sense though they are not capable of receiving him in such a manner as he is to be received so as to be led by him into the waies of life By the light of this Discourse we see that they who are not convinced of the necessity both of the presence of the Spirit of God to help them and likewise of his sufficiency and readiness and willingness to afford his presence with them are under a kind of incapacity
hearts of the Sons and Daughters of men Now he that is born of the Spirit must needs act and be enclined after the same manner he will be zealous for God bestirring himself in his way as the Spirit of God doth in his way So then this is the first thing we were to shew in order to a demonstration or proof that a being filled with the Spirit must needs be accompanied with abundance of peace and joy viz. that he that is filled with the Spirit must needs be large hearted and highly active for God The second thing which upon the same account we have to prove is Sect. 5 that such men and women whose waies are thus on high as Solomon saith are not much obnoxious to temptations by Sathan or however not like to be overcome by them First We say that persons filled with the Spirit and consequently acting with an high hand and great resolution for God and for Jesus Christ are not in this respect so obnoxious unto temptations I mean are not so like to be assaulted to be tempted by the Tempter Sathan hath no such encouragements from these men they do not stand on purpose to be tempted by him as the far greatest part of men and women in the World do who go so to work in the things of God with so much deadness and lasiness that they do upon the matter invite the Tempter As we use to say Opportunity makes a Thief so the opportunity that men offer the Tempter who is carrying on his interest in the World to render it as miserable as he can at present and as miserable as may be for Eternity maketh him so busie with them Whereas those who are filled with the Spirit do upon the matter cut him off of all opportunity in this kind and consequently make him less careful or solicitous to spend his temptations upon such as these The Reason hereof is because he hath less hope to make any earnings upon such men the excellent Spirit for waies and works of righteousness and holiness which he continually discovers in these men breaks the heart of his hopes of doing any good upon them of prevailing over them This observing of the wind keeps him from sowing his temptations in those fields As a man though he hath a Quiver never so full of Arrows careth not to shoot them against a brazen Wall So neither will Sathan the Devil care to throw his fiery Darts against those who are so hard to come at who are alwaies up and out in the heighth of their spirits for God For as the Scripture saith 1 Cor. 9.10 he that ploweth or soweth ploweth and soweth in hope meaning that no man would either plow or sow but in hope to reap So neither will Sathan care to plow or sow but when he hath a hope of an harvest Now his Harvest is nothing else but the sin and wickedness of men and unless it were for this he would not care to tempt men God of old gave this by way of motive and encouragement unto the Jews to cause all their male children to appear three times a year in Jerusalem viz. that he would cast out the Nations before them and enlarge their borders and as a fruit and consequence of this he adds Neither shall any man desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year Exod. 34.24 When I have taken such a course by magnifying thee by enlarging thy quarters then no mans heart shall desire or think of conquering of thee So when God hath filled men and women with his Spirit and by means hereof hath raised and enlarged their hearts to any Heroick kind of acting and conversing in the World and hath removed sin and wickedness far from them there is no desire of ensnaring or foyling them like to come up into the heart of Sathan And therefore it was that the Lord Christ was led by the Spirit into the Wilderness to be tempted by the Devil Mat. 4.1 Mar. 1.12 Luke 4.1 He had an anointing of the Spirit of God above all his Fellows and therefore the Devil had no mind to set upon him with any of his Temptations unless it were upon some special advantage and therefore he was led aside into a very desolate and howling Wilderness amongst the wild Beasts as Mark saith there were some Wildernesses amongst them that had Towns but this was altogether without Inhabitants All which clearly implieth that the Devil had no mind to Duel with him but upon special advantages as his being ready to suffer thorough hunger his being amongst wild Beasts in a place remote from men altogether without Inhabitants for otherwise what necessity was there that the Lord Christ should be led aside into the Wilderness but only in order hereunto He continued fasting forty daies and afterwards when he was an hungry then he fell upon him So likewise the Devil observing how mightily the Grace and Spirit of God wrought in Paul had questionless the less edge to bestow time upon him in tempting of him and Paul was little other in Sathan's eye than a brazen Wall against which he cared not to shoot It is true the Apostle reports 2 Cor. 12.7 how there was given unto him a Messenger of Sathan a thorne in the flesh lest he should be exalted above measure But first That which is here termed a Messenger of Sathan and described to be a thorn in the flesh is said to have been given him meaning by God i. e. to have been by a special interposure of God disposed to him not in order to a perpetration of any sin which the greatest part of the Devils temptations are but to the preventing of it From whence by the way it clearly enough appears that the thorne in the flesh here spoken of was no last of uncleanness nor any sensual concupiscence because then Paul would not have said that it had been given unto him But doubtless it is rather meant of some false Apostle that endeavoured to undermine him Haply it may be it was some Christian Friend that did Paul a displeasure that did undermine his credit in one kind or other but however the very end for which the Messenger of Sathan was given him it was not to draw him into sin but for the preventing of sin as he saith lest I should be exalted above measure or lest he should conceive an opinion of himself above that which was meet for him to conceive Secondly It appears that Sathan was in one kind or other over-acted by God in sending such a Messenger and that the Temptation was over-ruled by some hand of God also Thus it appears in the second place why those that are filled with the Spirit of God are not obnoxious to be tempted by the Devil and that the Devil is not much enclined to tempt such persons as we speak of This appeareth further from Jam. 4.7 Resist the Devil and he will flee from you
spend and be spent upon the interest of God in the World certainly if there be any Crowns of Glorie in the World to come more weighty than others they are the persons that shall receive them from Christ Now it only remains that we weigh the Motive and for that I shall refer you to the consideration of what hath already been delivered in this Motive FINIS A Table of such Texts of Scripture unto which light is given in the foregoing Discourse ABraham will command his Children Gen. 18.9 and his House after him and they shall keep the way of the Lord Page 512 Now therefore go Exod. 4.12 and I will be with thy mouth and teach thee what thou shalt say Page 143 If there be a Prophet among you Num. 12.6 I the Lord or I Jehovah will make my self known unto him in a Vision and will speak unto him in a Dream Page 143 I said indeed that thy Fathers House shall walk before me for ever 1 Sam. 2.30 Page 30 The Lord hath heard my Supplication Psal 6.9 10. and he will receive my Prayer let all mine Enemies be ashamed and sore vexed Page 529 I will call on the Lord Psal 18.3 who is worthy to be praised so shall I be saved from mine Enemies Page 529 The sorrows of Hell compassed me about Ver. 5 6. He heard my voice out of his Temple and my cry came before him even into his ears Page 529 The eyes of the Lord are upon the Righteous Ver. 34.15 17. and his ears are open to their cry the Righteous cry and the Lord heareth Page 525 Then shall I teach Transgressors the way Ver. 51.13 and Sinners shall be converted unto thee Page 48 They are all plain to him that will understand Prov. 8.9 Page 517 Wherefore is there a Price in the hand of a Fool to get wisdom Prov. 17.16 seeing he hath not a heart Page 474 He that despiseth his way Prov. 19.16 Page 83 84 Labour not to be rich Prov. 23.4 Cease from thine own wisdom Page 474 Wilt thou set thine eyes upon that which is not Ver. 5. For riches certainly make themselves wings they fly away Page 474 Awake thou North wind Cant. 4.16 and come thou South and blow upon my Garden that the Spices thereof may flow out Page 183 184 Make the heart of this people fat Isa 6.9 10. Page 145 And now the Lord God and his Spirit hath sent me Isa 48.16 Page 145 Neither lift up a cry for this People Jer. 11.14 for if they pray I will not hear them Page 530 Behold the daies come Jer. 30.31 saith Jehovah that I will make a new Covenant Page 145 They should deliver but their own souls by their righteousness Ezek. 14.14 Page 530 When I say unto the righteous man he shall surely live Ezek. 33.13 if he shall trust to his own righteousness and commit iniquity in his iniquity he shall die Page 30 The morning cloud Hos 6.4 and early dew Page 88 Rejoyce not against me Mic. 7.8 O mine Enemy Page 83 Be ye therefore perfect as your heavenly Father is perfect Mat. 5.48 Page 127 And I say unto you ask and it shall be given you Mat. 7.7 8. seek and you shall find knock and it shall be opened unto you For every one that asketh receiveth he that seeketh findeth and to him that knocketh it shall be opened Page 309 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father Mat. 13.43 Page 122 123 Therefore every Scribe Ver. 52. which is instructed unto the Kingdom of Heaven is like unto a man that is an Housholder which bringeth forth out of his Treasury things new and old Page 435 And they likewise received every man a Peny Ver. 20.9 Page 93 94 119 120 Grant these my two Sons may sit the one on thy right hand Ver. 21 23. and the other on thy left in thy Kingdom It is not mine to give but unto them for whom it is prepared of my Father Page 124 125 For unto every one that hath Ver. 25.29 shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Page 19 27 28 29 c. Go ye therefore and teach all Nations Ver. 28.19 baptizing them in the Name of the Father and of the Son and of the Holy Ghost Page 135 c. He saw the Heavens opened Mar. 1.10 and the Spirit like a Dove descending upon him Page 151 152 Why doth the man thus speak blasphemies Mar. 2.7 Who can forgive sins but God only Page 155 156 Ye know not what you ask Mar. 10.35 Page 27 c. For it shall be given to whom it is prepared Ver. 40. Page 27 That he would grant unto us Luke 1.74 that we being delivered out of the hands of our enemies might serve him without fear Page 68 69 And ye your selves like unto men that wait for their Lord when he will return from the Wedding Luke 12.36 37. that when he cometh and knocketh they may open unto him immediately Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them sit down to meat and will come forth and serve them Page 350 Which of you having a Servant plowing or feeding Cattel will say to him by and by when he is come from the field Luk. 17.7 8. go and sit down to meat and will not rather say unto him make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterwards thou shalt eat and drink Doth he thank that Servant because he did the things which were commanded him I trow not Page 350 c. That was the true light Joh. 1.9 which lighteth every man that cometh into the World Page 284 I saw the Spirit descending from Heaven like a Dove Joh. 1.32 and it abode upon him Page 153 Jesus answered verily Joh. 3.5 verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Page 156 That which is born of the flesh is flesh Joh. 3.6 Page 18 The wind bloweth where it listeth Joh. 3.8 and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth Page 174 Except you see signs and wonders you will not believe Joh. 4.48 Page 408 I am come that they might have life Joh. 10.10 and that they might have it more abundantly Page 68 But if I do Ver. 38. though ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Page 516 Even the Spirit of truth whom the World cannot receive because it seeth him not Ver. 14.17 neither knoweth him but ye know him for he dwelleth with you and shall be in you Page 21.22 But the Comforter Ver. 26. which is the Holy Ghost whom the Father
will send in my name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you Page 164 Abide in me Ver. 15.4 5. and I in you he that abideth in me and I in him bringeth forth much fruit Page 197 198 But when the Comforter is come whom I will send unto you from the Father Ver. 15.26 even the Spirit of truth which proceedeth from the Father he shall testifie of me Page 164 c. He shall receive of mine and shew it unto you Ver. 16.14 Page 216 217 218 And now Father Ver. 17.5 glorifie thou me with thine own self with the glory which I had with thee before the World was Page 136 c. For I have given unto them the words which thou gavest me Ver. 8. and they have received them and have known surely that I came out from thee and they believed that thou didst send me Page 516 c. And when he had said this Ver. 20.22 23. he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Page 173 c. Men and Brethren Acts 1.16 this Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake before concerning Judas Page 176 And when they heard that Acts 4.24 they lift up their voice to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is who by the mouth of thy servant David hast said Why did the Heathen rage c. Page 176 Why hath Satan filled thine heart to lie to the Holy Ghost Acts 5.3 Page 42 177 Why have ye agreed together to tempt the Spirit of the Lord Ver. 9. Page 177 For in him we live Ver. 17.28 and move and have our being Page 86 We have not so much as heard whether there be any Holy Ghost Ver. 19.2 Page 228 Behold I go bound in the Spirit to Jerusalem Ver. 20.22 Page 43. c Because when they knew God they glorified him not as God Rom. 1.21 Page 68 Who against hope believed in hope that he might become the Father of many Nations Rom. 4.18 Page 105 Giving glory to God Ver. 20. Page 105 c. For I know that in me Ver. 7.18 that is in my flesh dwelleth no good thing Page 299 But I see another Law in my members warring against the Law of my mind Ver. 23. and bringing me into captivity to the Law of sin which is in my members Page 299 For as many as are led by the Spirit Ver. 8.14 c. Page 295 We have received the Spirit of Adoption whereby we cry Ver. 15. Abba Father Page 505 c. The Spirit it self bearing witness with our Spirits that we are the Children of God Ver. 16. Page 504 c. And of whom as concerning the flesh Christ came Ver. 9.5 who is over all God blessed for ever Page 189 If thou shalt confess with thy mouth the Lord Jesus Ver. 10.9 c. Page 48 But fervent in Spirit serving the Lord Ver. 12.11 Page 14 Rulers are not a terror to good works Ver. 13.3 but to evil Page 68 Attending continually upon this very thing Ver. 6. Page 68 For the Spirit of God searcheth the deep things of God 1 Cor. 2.10 Page 171 231 232 233 For what man knoweth the things of a man save the Spirit of a man which is in him 1 Cor. 2.11 Page 171 For though I preach the Gospel I have nothing to glory of 1 Cor. 9.16 for necessity is laid upon me yea woe is unto me if I preach not the Gospel Page 353 354 Wherefore Tongues are for a sign not to them that believe 1 Cor. 14.22 but to them that believe not but Prophesying serveth not for them that believe not but for them that believe Page 406 c. Therefore 1 Cor. 15.38 my Beloved Brethren be ye stedfast unmovable alwaies abounding in the Work of the Lord for asmuch as you know your labour is not in vain in the Lord Page 112 113 Not that we are sufficient of our selves to think any thing as of our selves 2 Cor. 3.5 but our sufficiency is of God Page 242 For whether we be besides our selves it is to God 2 Cor. 5.13 or whether we be sober it is for your cause Page 43 44 Having therefore these Promises 2 Cor. 7.1 let us cleanse our selves from all filthiness of Flesh and Spirit perfecting holiness in the fear of the Lord Page 133 134 Your Zeal hath provoked very many 2 Cor. 9.2 Page 47 He that soweth sparingly shall reap sparingly 2 Cor. 9.6 and he that soweth bountifully shall reap bountifully Page 544 For the Weapons of our Warfare are not carnal 2 Cor. 10.4 but mighty through God to the pulling down of strong Holds Page 430 431 There was given to me a thorn in the flesh 2 Cor. 12.7 the Messenger of Sathan Page 492 For the Flesh lusteth against the Spirit Gal. 5.17 c. so that ye cannot do the things that ye would Page 252 269 Bear ye on anothers burdens and so fulfil the Law of Christ Gal. 6.2 Page 50 51 For he that soweth to the Spirit Gal. 6.8 c. Page 290 Which is his body Eph. 1.23 the fulness of him that filleth all in all Page 131 For this cause I bow my knee to the Father of our Lord Jesus Christ Eph. 3.14 15 16. Of whom the whole Family of Heaven and Earth is named That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man Page 58 59 60 That ye might being rooted and grounded in love Ver. 17 18. may be able to comprehend with all Saints what is the length and breadth and depth and height c. Page 71 72 73 Let no corrupt Communication proceed out of your mouth Ver. 4.29 30. c. Grieve not the holy Spirit of God Page 12 13 304 305 Knowing whatsoever good thing any man doth Ver. 6.8 the same shall he receive of the Lord whether he be bond or free Page 112 Many waxed confident by my bonds Phil. 1.14 Page 47 Work out your Salvation with fear and trembling Phil. 2.12 13. for it is God that worketh in us to will and to do of his good pleasure Page 158 Who shall change our vile body Phil. 3.21 c. Page 122 123 That in all things he might have the preeminence Col. 1.18 Page 122 Quench not the Spirit 1 Thes 5.19 Page 10 11 12 God who counted me faithful 1 Tim. 1.12 putting me into the Ministry Page 35 36 I obtained mercy 1 Tim. 1.16 that in me first Jesus Christ might shew forth all long-suffering for a pattern Page 33 For the time will come when they will not endure sound Doctrine 2 Tim. 4.3 but will heap up Teachers according to their own lusts