A Key to Open Scripture Metaphors

Inferences.

FRom hence we may infer, that those who have not received of the Spirit, or drank of this sacred Water, have no spiritual Life in them. If any Man have not the Spirit of Christ, he is none of his. Those that have not this clean Water sprinkled upon them, their Filthiness remains.

II. What Fools are those Men, who refuse to drink of the Water of Life? 'tis but drinking, and live forever!

III. Be exhorted to pray earnestly, long for, and endeavor after a Participation of the Spirit. How ready are Men and Women to go to this Well and that Well to drink Water, for the help and healing of Bodily Distempers, go many Miles, dispense with all other Affairs, that they may be recovered of external Diseases: But how few inquire after the Water of Life? or leave all their secular Business for the good and health of their immortal Souls? To persuade you to acccept of a word of Counsel, take these few Motives.

You are invited; Ho, everyone that thirsteth, come ye to the Waters, &c. These Waters are free, you may have them, if you have a Heart and Will in you to them; the Well is open, and Christ stands with his Arms spread forth to call and embrace you. If any Man thirst, let him come to me and drink.

Inference.

HOw happy is the State of the Godly? what good Assurance have they of Eternal Life? they have received an Earnest of it, it is sealed unto them, and they have two infallible Witnesses to confirm it to them. See Conscience a Witness.

Inferences.

IS the Holy Ghost the great Teacher? how dare any then reproach and villify him, or slight his Teaching, or those who are lead and instructed by him?

2. It may also stir up all Persons to a readiness and willingness of Heart, and Mind to be taught and instructed by him.

Quest. How may we know, say some, the Spirit's Teachings? who are they that are taught and instructed by him?

Answ. This you may take as an undoubted Truth, that The Spirit never teacheth anything contrary to the written Word because so the World might be at a certainty about a good and true Teacher in matters of Religion; the Spirit hath left us the holy Scripture, and he always teacheth as that teacheth, opening and explaining what dark and obscure things are contained therein; so that he that walketh faithfully up to the written Word, is lead and taught by the Spirit.

Quest. But doth not the Apostle say, We have an Unction from the holy One, and know all things, and need not that any Man teach us? We need no other Teacher therefore but the Spirit.

Answ. That is a great Mistake, and apparent wresting of the Text; for the Spirit of God, that holy Unction, was in the Primitive Saints in a more glorious measure than he is in any now; and yet Christ called forth and ordained divers other Teachers for them, who were to build them up in their most holy Faith; And the things (saith Paul to Timothy) that thou hast heard of me, among many Witnesses, the same commit thou to Faithful Men, who shall be able to teach others also? A Gospel-Ministry is to abide till Christ's second Coming, they are appointed for the gathering together, building up and perfecting of the Saints, until we all come into the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, &c. Therefore the meaning of the Holy Ghost in that Place is this, We need not that any Man teach us, but as that Anointing teacheth; if any Man teach us such and such things that are not written; things that the Spirit never taught, in the Word of God, we ought not to hearken to them; we need no Teaching but that which is according to the Spirit's Teachings, and agreeable to its Blessed Rule, left upon Record, viz. the Holy Scriptures of Truth.

Inferences.

BLess God for this Spiritual Guide in matters of Faith and Practice, and that there are such sure Rules left by him in the written Word. What should we have done, had God never afforded us such a Teacher and Guide as the Holy Ghost is?

1. For Man naturally is blind; I will lead the Blind in ways they knew not, &c.

2. There are many By-ways, and were there not one sure and perfect Guide, how could a Man find his way? It is as easy for one Man to say he is led by the Spirit and Inspiration, as it is for another; and how shall a Man (were it not for the Word) know which of them is in the right?

3. Some pretend they are led by the Spirit, and they walk quite contrary to the Scripture, which contains all the Truth of God necessary to be known, believed and practiced in order to Salvation: He shall guide you into all Truth, he shall bring my Word to your Remembrance.

Quest. How shall we know who follows the Spirit's Guidance?

Answ. Art thou led to repent, to leave thy Sins, to believe in Christ, to obey his Commands, to live a godly Life, to keep a good Conscience towards God, and towards Men? these are part of those things the Spirit guides Men in, and such who thus live, are led by the Spirit of God, and are the Sons of God.

In what respect the Word or Gospel is compared to Light, take as followeth,

METAPHOR.

1. Light is pleasant and very Comfortable. Truly Light is sweet [saith Solomon] and a pleasant thing it is for the Eyes to see the Sun. How grievous is it to be blind or to be kept in a deep and dark Dungion without seeing or beholding the Light.

2. Light hath a penetrating quality, it is of such a piercing and subtle Nature, that it conveys itself into the least Crevise; you can hardly make a Fence so Close as wholly to keep out light.

3. Light makes manifest. Great Light discovers and makes things manifest, causing them to appear as they are in their proper nature: which in the dark many times are taken to be that which indeed they are not. When you would see what a thing is that you may make a true Judgment of it, you bring it to the Light. Whatsoever maketh manifest [saith the Apostle] is Light.

4. Light hath a Directive virtue, it Guides men in their way: the Traveler by the Benefit of Light sees what path to keep: and how to avoid the Dangers that may attend, should he turn to the Right hand or to the Left.

5. Light hath a Chearing, Warming and Reviving Quality, Light contributes much to the Vegetation, Growth and Life of Plants and other Creatures: Light and Motion are the cause of heat which the Heavenly Bodies send down upon the Earth. Light is that Instrument whereby all Influences of Heaven are communicated and dispersed to the World.

6. Light hath a purging and purifying Virtue. Fogs and Mists that are gathered in Darkness are dispersed and scattered when the Light comes, hence Light is called the refining-pot of Nature. The World [saith a worthy Divine] would be an unwholesome Pesthouse if it had no Light.

7. Light is of an undefileable Nature. Tho' it passeth through sinks and most polluted places, yet it Contracts no defilement; it cleanseth all things but is defiled by nothing. 'It is a quality so spiritual that nothing can fasten upon it to pollute it.

8. Light is Glorious for beauty and splendor. Hence the Glory of Heaven is called Light. There is nothing of all created beings so Glorious as the Sun, and light is a resplendency and shining forth of it.

Parallel.

1. The Word or Gospel of Jesus Christ is very pleasant, and a delightful thing. How woeful was the state of England in former times when men were kept in the Dungeon of Popish Darkness, without the Precious Light of God's Word. Light is compared to Gladness, and a good Day; many Good Days have we enjoyed since God sent out his Light and Truth amongst us.

2. The Word of God is of a searching and penitrating nature, the Apostle saith, it is quick and powerful, sharper than any two-edged Sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and Intents of the heart.

'It is a hard matter for a Man, though' never so wicked, to shut out or Prevent the Light of God's Word from darting into, and piercing of his Evil and accusing Conscience.

3. The Word and blessed Gospel of Christ is so Great a Light, that it makes wonderful Discoveries to the Children of Men.

1. It makes Manifest not only that there is a God, but also what a God he is▪ Not only his Being but also his manner of Being.

2. It Discovers the Creation of the World.

3. The State of Man, before he fell and after his Fall.

4. The horrid nature of Sin.

5. The secret Counsel and Eternal Love of God to lost Man, together with the severity of God towards the fallen Angels.

6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World: his Incarnation, Nativity, Life, Death, Resurrection, Ascension, and Intercession, &c.

7. It Discovers how God is to be Worshipped: all his Laws, Ordinances, and Institutions are revealed by it.

8. It discovers the True Church which otherwise cannot be known.

9. Lastly, It makes manifest whatsoever is needful or necessary to be known, believed or practiced in order to Salvation.

4. The Word of God Directs and Guides Men in the Right way. Hence David saith, Thy Word is a Lamp unto my feet, and a light unto my paths. God is Gracious to mankind in this respect ( viz. ) he leaves them not at an uncertainty without an infallible Guide in matters of Religion. Take away this Un •• erring Rule, and what confusion would the Christian World be in: one Man might say this is the way, and another that; I walk saith one by the Guidance of the Spirit; and so saith another that teacheth quite Contrary things. Saith a third you are both out of the way, 'tis I alone that am led by Inspiration and ye are in Darkness. Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations (touching the truth of what they Preach or Practice) then the Rest: being not able to Confirm their Doctrine by Miracles; and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them. For were not the holy Scriptures the Rule; but Contrariwise the Light within, or Inspiration, &c. then must a Man be able to Confirm and Prove what he saith in such a way, or by such means that no Deceiver or Impostor can pretend unto, or do the like.

But is not the Spirit of God above the Scriptures, which you call the Word, did not the Spirit give forth the Scriptures? if so, sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way.

That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied, by virtue of which holy men of old were Inspired that gave them forth; yet the Question is, Whether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word, and to whom others are bound to adhere and be directed by: for 'tis this only which is Denied.

5. The word and Gospel of Christ hath a Chearing and Quickening Virtue. This is my comfort in my affliction, thy word hath Quickened me. And in another place, I will never forget thy precepts, for with them thou hast Quickend me. As 'tis grievous to be Spiritually blind, or in the Dark Region and Dungeon of Idolatry, Sin and Unbelief; so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ.

6. The Word and Gospel of Christ hath a Cleansing, Purging and purifying Virtue in it. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. Now ye are clean through the word which I have spoken unto you. The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error. It is the refining-pot of Truth. What an unwholesome Pesthouse would the World be, in a Spiritual Sence were it not for the Light and Excellent Virtue of God's holy Word.

7. The Word and Gospel of God is very pure and of an undefilable Nature; what filthy sinks hath it past through, and what means hath been used by the Popish Adversaries and others to Corrupt and Polute, it and yet no defilement cleaveth to it, it remains unmixed, and pure, still shining forth Gloriously such is the Excellent nature of it, it purifieth the hearts and lives of men, and nothing can fasten upon it to polute it.

8. The Word and Gospel of Christ is called by the Apostle, The Glorious Gospel, the Gospel is exceeding full of Glory. There is nothing in it but that which is very Glorious. Here you have a Resplendency and Shining forth of the Sun of Righteousness. Gloria quasi clara, saith Aquinas, because Glory is the bright shining forth of Excellency, now its transcendent Excellency and Splendor shines forth as may be demonstrated many ways.

1. Its Glorious, in Respect of the Author and Fountain from whence it proceeds.

2. 'It is Glorious in a Comparative sense.

3. 'It is Glorious in respect of it Self.

First, As light is Glorious because it is the most Excellent Rayes, Resplendency and Shinings forth of the Sun; so is the Gospel, because 'tis the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness.

Secondly, 'It is glorious in a comparative sense, it Excells the Law, hence called a better Testiment; though' that was glorious, yet it had no glory in this respect, by Reason of the glory that Excelleth.

I. The Gospel excels the Law in respect of the names of the one and the names of the other.

1. The Law is called the Letter; the Gospel, the Ministration of the Spirit.

2. The Law is called a Ministration of death, the Gospel a Ministrator of life.

II. The gospel excels in glory above the law.

1. In regard of the light and perspicuity of it, the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices.

2. They were at a great loss touching the main drift and end thereof, 2 Cor. 3.13. God spake as it were under a Vail.

III. The gospel is clear and plain; Christ beheld, heard, handled, &c. the Mysteries long hid, opened and explained fully: we behold with open face, &c.

IV. The law was appointed to be but a leading Ministration, and in subserviency to the gospel, our Schoolmaster to bring us to Christ.

V. The gospel more glorious, or excels the law in respect of the strength of the one and weakness of the other; what the law could not do, in that it was weak through the Flesh, God sent forth his Son, &c.

The law wounds, but cannot heal; it shows a man he is dead, but it cannot give him life; it shows man he is naked, but it cannot cloth him.

The gospel gives life, heals, clothes and comforts; the one shows we are in Prison, the other brings us out, no Salvation by the one, and none without the other.

VI. The gospel excels in glory above the law in regard of the discovery there is made therein of the Mercy and Grace of God; the one shows God is just and severe, and will not clear the guilty; the other shows he is not only just, but also gracious. If any grace shone forth under the law, it was only beams of gospel light darting forth darkly in it.

VII. The gospel is more glorious in regard of the chief Administrators of the one and of the other. The one were, (1) Angels, if the Word spoken by Angels were steadfast, who have received the law by the disposition of Angels and have not kept it. (2.) Moses, a Servant, one that spake on earth, Heb. 12.25. The other Christ, the Lord of life and glory who speaks from heaven. How shall we escape if we turn away from him that speaketh from Heaven.

VIII. The gospel excels the law in respect of Priesthood, Aaron and his Sons were Priests of the law, Christ is the only Priest of the gospel.

1. The Priests of the law were Men, no more than Men; Christ, God-Man.

2. They had infirmities, sin and guilt in their hearts and lives as well as others, Christ had none, in his Mouth was found no guile.

3. They were made Priests without an Oath, but Christ with an Oath; Heb. 7.21. so greater solemnity at his instalment into Office.

4. They could not continue by reason of Death, and they truly were many because shey were not suffered to continue, by reason of death ; but Christ dieth not, he ever liveth to make intercession for us, but this man because he continueth forever hath an unchangeable Priesthood.

5. Christ was more merciful and filled with greater bowels than they, he hath compassion on the ignorant, and on them that are out of the way, Heb. 5.2.

6. Christ as Priest, was the substance, the Antitype of Aaron and his Priest-hood.

7. There is completeness and perfection in Christ's Priesthood; but it was not so touching Aaron's. If therefore perfection were by the Levitical Priest, &c. the law that made nothing perfect.

IX. The Priesthood of Christ under the gospel excels Aaron's in respect of Work and Office, &c.

• 1. He was to enter into the holy place.
• 2. To appear before God.
• 3. To bear the sins of the People, Exod. 28.38.
• 4. To make an Atonement. Lev. 16.32.
• 5. To Judge of Uncleanness, Lev. 13.2.
• 6. To offer Incense, Lev. 16.17.8.
• 7. To determine Controversies, Deut. 17.8.
• 8. To Bless the People; and many other things which Jesus Christ infinitely Excels in.

1. Christ is entered into the true Holy Place, Sanctum Sanctorum, the Holy of Holies, Heaven itself.

2. He appears really before God for us, being set down on the right hand of the Majesty on High, &c.

3. He hath as the great Anti-type born our sins upon his own Body on the Tree.

4. He hath made a complete and perfect Atonement.

5. He Judges of our uncleanness both of the Heart as well as of the Flesh.

6. He resolves all our Doubts, ends Controversies; speaks peace to the disconsolate, a word in season to him that is weary.

7. He offers Incense; And there was given to him much Incense that he should offer it with the prayers of all Saints.

8. He gives down Blessings; Him hath God sent to bless you in turning away everyone of you from his iniquities, &c.

IX. The gospel excels the law in respect of Sacrifices.

1. Those Sacrifices under the law were not so Excellent, there was not that worth in them as is in the Sacrifices of the gospel. What was the blood of Bulls, Bullocks, and Lambs? these were part of those Legal Sacrifices.

Christ offered up his own Body, poured forth his precious Blood to take away our sins.

2. They were offered often to Atone for Iniquity daily, every year;

But Christ hath offered up himself in Sacrifices once for all, by one offering he hath perfected forever them that are Sanctified, that which they were always or continually a doing and yet could not accomplish, he did by one single Sacrifice and that forever.

X. The law required perfect righteousness, and nothing less would be accepted, and so consequently no soul could thereby be delivered from terror and bondage; but the gospel (through Christ's perfect righteousness acted in his own Person for us) accepts of Sincerity in the room and stead of the perfect keeping the whole Law.

XI. In respect of the extent of the one and of the other.

The law was only given to Israel, or unto the lineal Seed of Abraham and to the Proselyte Stranger; he dealt his Laws and Statutes to Israel, he did not so to any Nation, &c.

The gospel is extended to all People and Nations under the whole Heavens: Go into all the World and preach the Gospel to every Creature, Mar. 16.15. Whosoever believeth in him shall not perish but have eternal Life.

XII. The gospel excels the law in the easiness and sweetness of it; the precepts of the law were many more in number, and hard to learn and remember, and very difficult and painful some of them to do (particularly Circumcision) and also very chargeable beyond what the Gospel is: My yoke is easy, and my burden is light.

XIII. The gospel is glorious above the law in regard of the Promises of it, called better Promises, better Covenant, better Hope, Heb. 7.19.

XIV. It is more glorious in respect of its Duration the law was but for a time, the Servant abides not in the house forever, but the Son abides forever, an everlasting Covenant, an everlasting Priesthood, an everlasting Gospel. No other Ministration is to be looked for till the end of the World.

Thirdly, The gospel is glorious in respect of itself. (here we shall be large) If we have respect to the Historical part, the gospel contains a glorious history, there is that in it which may affect every person, please every Curiosit •• , what is there in any History which may Commend or illustrate its glory and excellency which the gospel comes short in?

1. Some Persons delight to Read and hear Histories that treat of Love, and amorous stories.

2. Some are more affected with such that treat of Martial-Exploits or Atchievements of Wars, of the conquering of Kingdoms and Nations, and overcoming mighty Champions, &c.

3. Some rather Commend such Histories that treat of those great rarities which are in many Nations and Kingdoms of the world, and of the Cities, Laws, Customs and other things of the like nature that are in some Countries.

4. Others are more pleased with such Histories that treat of things different to all these.

Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous, Rare, Delightful, or Marvelous, but 'tis out done here.

First concerning Love, what history may Compare with the Gospel in this respect, here you have an account of a mighty King whose Dominions, Power and Glory was Infinite, who was higher than the highest, and Rul'd over all, who had but one Son and he most Dear to him and lay in his Bosom, the Joy and Delight of his heart, the very express Image of the Father; whose Beauty, Lovelyness of his Person, and other Personal Excellencies and Perfections had we the tongue of Men and Angels, we could not set forth the Thousandth part thereof. This Glorious King had a mind to dispose of his Son in Marriage, and to this end very early proposed the matter to him, and whom he had Chose for him. As also the way, means and manner how or what he must do in order to obtain her for himself. To which the Son with abundance of Joy consented to. And so it had fell out, that the Person agreed upon to be the Intended Spouse, was once in great favor with this mighty King, and a near dweller to him in Eden: but for horrid Rebellion and Treason was banished his presence and was fled into a far Country. And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage, and take a Journey into that Country where this Creature was astrayed away.

1. Now were the nature and glory of the Kingdom considered, which Jesus Christ left, or the place from whence he came.

2. The greatness of his glory there, and excellency of his Person.

3. The length of that Journey he undertook.

4. The nature of the Doleful and Miserable place or Country into which he came.

5. His great abasement or manner of his coming.

6. What he met with, or how entertained at his first Arrival.

7. What the quality and condition of the Creature was, for whose sake he came.

8. What he suffered and underwent from the greatness of that precious Love he bore to the said Creature.

9. And how after all this he was slighted and rejected by this Rebellious one, and of his much Patience and Long-suffering before he took his last Denial, together with the powerful arguments and ways he used, and doth use to obtain the Souls affection. If these things I say were Considered, this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard. See Metaphor Bridegroom.

Secondly, Should we speak of warlike Atchievements, what history in this respect can compare with the history of the gospel, was there ever such a Champion as Jesus Christ, or such terrible Battles fought as were fought by him? as witness that glorious battle of his with Satan the mighty King of the bottomless Pit; also those conflicts he had with sin and wrath in the Garden; and last of all with Death the King of terrors, over all which he obtained a perfect Conquest.

Thirdly, As touching great Rarities and wonderful things, which some histories abound withal; none afford such wonders as doth the gospel, is it not marvelous that a Woman should compass a Man? that he that made the world should be born of a Woman? that the Ancient of Days should become a Child? that Death should be destroyed by Death? and many other like Mysteries the Gospel abounds with.

Secondly, As the word and gospel of God is glorious in respect of the historical part thereof, so its glory appears in Respect of those Titles or Epithets given to it.

I. 'It is called the word of Reconciliation.

1. Because it shows how Peace and Reconciliation is made between an offended God and offending Creatures.

2. Because by it terms of Reconciliation are offered to poor sinners.

3. Because 'tis the medium or means God offered to remove the Enmity that is in sinners hearts.

II. 'It is called the gospel of the grace of God, and may well be so termed.

1. In respect of the Testimony that is born therein of God's great grace and favor to men in giving Jesus Christ for them.

2. In respect of its being the clearest discovery of God's grace that ever was afforded to the Children of men.

3. Because 'tis the Instrument or Means by which God works grace, or makes the Souls of Men gracious, who were once void thereof and ungodly, so that Faith comes by hearing, and hearing by the word of God.

4. Because 'tis the way by which God increaseth, strengthens, and perfects his blessed grace in the Souls of his Elect.

III. The gospel is called the gospel of Peace.

1. It is a message of Peace; Peace, peace to him that is a far off, and to him that is near. And came and preached peace to you which were afar off, and to them that were nigh.

2. Because it is that, which being received, alone pacifies the Conscience of a wounded sinner, He sent his word and healed them.

3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God, and reconciles men one to another.

IV. It is called the gospel of the Kingdom.

1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God.

2. It shows the way into this Kingdom of God.

3. It fits and prepares men and women for Christ's Spiritual Kingdom.

4. It contains all the Laws, Ordinances and Customs of the Kingdom.

5. It enriches all the true and sincerce Subjects of the Kingdom.

6. In it is contained all the privileges and immunities of the Kingdom.

7. It shows men the Ready way to the Kingdom of Glory, and from hence may fitly be called the gospel of the Kingdom.

V. The gospel is called the word of Life.

1. Because it shows who is our Life.

2. It shows the way how we come to be made alive [ viz. ] by Christ Receiving the Spirit of Life for us as Mediator, and laying down the price of his own blood, he died that we might live. I am come that you might have Life, and that ye might have it more abundantly.

3. The gospel may be called the word of Life, because by the help of the Spirit it works life in us, 'tis hereby we are quickened, and raised from death to life, the Dead [saith our Savior] shall hear the voice of the Son of God, and they that hear shall life.

4. 'It is by the Word and gospel of God life is maintained in us, 'tis the support of our spiritual live.

Man Lives not by Bread alone, but by Every word that proceeds out of the mouth of God.

5. It leads to Eternal Life; all those who believe and follow the holy Rules and Directions thereof.

VI. The gospel is Called the Power of God to Salvation, i. e. a mighty and glorious Instrument or means of God's saving Power: Metalepsis.

VII. The gospel is called the Joyful sound, the law was a sound of Fears and Terror, a sound or voice of words that were Exceeding Dreadful. The Gospel is the Antitype of the sounding the Trumpet of the great Jubilee, to proclaim full Liberty and Freedom from all bondage and Tyranny of Sin, Satan, Hell, and Wrath.

VIII. The gospel is called the unsearchable Riches of Christ.

1. It shows how Rich our Mediator and Husband is, In him are hid all the Treasures of wisdom and knowledge, it pleased the Father that in him all fullness should dwell.

2. It shows the nature of his Riches both of grace and glory.

3. The gospel makes all spiritually and gloriously Rich, who truly Receive it, though' never so poor before.

4. All true Riches are communicated to us through the gospel, such that would have this golden Ore must dig in this Mine, this is the Field where the Pearl lies hid.

IX. The gospel is called the word of Faith.

1. It presents the object before the Soul.

2. It opens the way to see this Object.

3. It gives [by means of the Spirit] a hand to take hold of the Object.

X. The gospel is called the faithful word. Because whatever its promises are they be faithfully performed.

XI. 'It is called the Ministration of the Spirit; because through it Persons come to receive the Spirit, Received ye [saith the Apostle] the spirit by the works of the law, or by the hearing of Faith.

XII. It is called the gospel of Salvation.

1. It Interesteth the Soul [through the Spirit] into Salvation, as well as shows the way of it.

2. There is no other way of Salvation but that which is revealed or manifested therein.

XIII. 'It is called the glorious gospel of God.

1. The glory of God shines forth in it.

2. It was the glorious contrivance of his eternal wisdom.

3. It wholly Exalts God, and sets him forth in all his blessed and most glorious Attributes and Perfections, beyond what any other Ministration doth whatsoever.

XIV. The gospel is called a Book.

1. Yea it is a Book by the inspiration of God, as all holy Scriptures were. All other books, save the Bible, are human, but this is Sacred and Divine.

2. There is a Blessing pronounced to him that reads this book.

3. And a much greater Blessing to him that understands it, and keeps the things therein contained.

4. 'It is a Book of all truth and no error: can that be said of any other book?

5. 'It is a Book Ratified and Confirmed by wonders.

6. 'It is a Book that all other books point to. Moses points to it, the Prophets point to it, all holy books of godly Men point to it.

7. 'It is a book that all good and godly books are taken out of.

8. 'It is a book that hath filled the world with good and profitable Books. These things considered, may serve as a sound Gradation to set forth the glory of the gospel and word of God.

Thirdly, To come more directly unto the thing itself to set forth and further illustrate the glory and splendor of the gospel of Jesus Christ.

1. 'It is glorious in respect of the time and contrivance of it. It was found out or contrived before the world began. Hence Christ is said to be a Lamb slain before the foundation of the world.

2. It is brought in as the result of that great and glorious Council which was held in Eternity. Hence Jesus Christ our Mediator is said to be delivered up by the determinate Counsel and fore-knowledge of God.— God, that is Father, Son, and Holy Ghost, all agreed that the second Person should assume Mans nature, and by shedding of his blood proclaim Peace and reconciliation to sinners. The Counsel of Peace [saith the Prophet] shall be between them both. Zech. 6.13.

3. It may not be unnecessary to note here the matter this great Council had before them, and did then debate about, and that was how a way might be found out that God might display his own Glory and magnify himself in everyone of his glorious Attributes, particularly how the two great Attributes of Justice and Mercy might meet together in sweet harmony and shine in equal glory, that God who is Just might appear so, and yet exceeding gracious.

4. It was to find out a way how in a glorious manner God might destroy the works and designs of the Devil: for to this purpose (we Read) the Son of God was manifested.

5. It was a Council held upon the account of sinful man, lost man, (whom God then saw dead and fallen) how he might be delivered from sin and eternal wrath, 'twas not a Council held to ruin and destroy men, but to save and make them happy. This is the third thing to illustrate this Great truth that the gospel or word of Christ is a glorious Gospel.

Fourthly, The gospel is glorious upon the consideration of that Revelation there is in it of God (personally considered) or the Persons of the Blessed Trinity, or God's manner of being.

1. Though God is often called a Father in the Old Testament, yet how hard is it without help of the gospel to find out where he is so called or taken in distinction from the Son, and holy Spirit, since Father (as many Divines observe) in some places of Scripture respects all the three Persons, and hence the Jewish Rabbies (who allow not of the New Testament) manifestly declare their Ignorance touching this Great Truth of the Trinity, though' that may in part be imputed to that Judicial blindness they are left under, yet it must be granted there is in the gospel a more clear and full discovery of this glorious Mystery then in the Law or Old Testament, how plainly and by manifest testimony is this bore witness to.

1. By the Angels, Luk. 1.32.

2. By that Voice from the Excellent glory. Mat. 3.17. 2 Pet. 1.17.

3. By the testimony of Christ himself. I thank thee Father, Lord of Heaven and Earth— even so Father— the Father that sent me is with me— the Father loveth the Son— the Father hath not left me alone— I and my Father are one ; and 'tis observed that he calls God Father near an hundred times in the gospel of John.

4. By the Testimony of the holy Apostles how clearly is this witnessed by them especially by the Blessed beloved Apostle, and Paul the great Apostle of the Gentiles.

Fifthly, The gospel appears yet to be more glorious upon the Consideration of the glory of everyone of the Persons in the blessed Trinity which shine forth most excellently therein.

I. In respect of the Father who did not design to veil his own glory, but to greaten and magnify it by the gospel. For though' the Lord Jesus is held forth in the gospel touching his Deity to be Equal with the Father, yet this doth not, must not lessen or diminish the Fathers glory; all are to honor the Son as they honor the Father, but not above the Father, nay what can or ever did demonstrate or greaten the honor which is due to God the Father, like the honor and adoration ascribed and given to him by the Lord Jesus as Mediator, O how did he strain to set out and promote the Glory of God the Father! My Doctrine is not mine but the fathers that sent me. As the living father sent me, and I live by the Father, &c. My father is Greater than I, I Honor my father, but ye dishonor me, for I have not spoken of myself, but the Father which sent me, he giveth me commandment what I should say and what I should speak.

Wherein doth the gospel manifest the Fathers glory.

The Fathers glory shines forth therein to Admiration in respect of his infinite Grace, Love and Rich Bounty to poor perishing men.

1. Whatever Relief succor and saving Benefit any sinners do Receive in this world, or have the promise of Receiving in the world to come: the Gospel wholly ascribes it in the first place to God the Father, his Compassion, his Bowels and his Love and Bounty is set forth in the gospel to be such to his poor Creatures, that no tongue is able to Express it. He is great and glorious; Alexander is said to give like himself, be sure the Father hath hath out done him and Araunah too. He gives not to Kings, but like a King, yea like the King of Kings, he is wonderful, in grace and rich bounty he is wonderful.

II. Consider what it is he hath given, what he hath parted with for and to poor sinners, has he not parted with his Choicest Jewel, his best and Choicest treasure: God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life.

If it had been a Servant, his Noah, his Abraham, his Moses, his David, his grace and bounty had been great: but alas they could not Redeem us, none were found worthy to open the Book nor loose the Seals thereof amongst all the Children of men or Saints of God that ever lived.

Or had it been an Angel, one of the glorious Seraphims or Cherubims, the favor had been unspeakable, considering what we were: but to think it was and must be his Son; his only begotten Son that lay in his Bosom, his dearly and well-beloved Son in whom he was well pleased, a Son that never offended, a glorious Son the Joy and Delight of his heart.

III. Consider whether he sent this his dear Son, and wherefore.

1. He sent him into the World.

2. Into a sad World, into a strange Country where he was not known.

3. He sent him amongst Enemies, amongst wicked men, such that hated him and his Father.

4. Nay amongst Devils.

5. He sent him to be Abased, he was Vilified, Contemned, and Spit upon, He was despised and rejected of men.

6. Nay he sent him to Die, to pour forth his Soul to Death to become a Ransom for many, he commanded him to lay down his Life.

IV. Consider for whose sake he sent him to suffer all this.

1. Was it for his Friends, such that he was beholden to?

2. Or was it for some dear Relation?

3. Or was it for some worthy or deserving Creature that had Merited such Favor and Grace from him?

No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath forever.

V. And Lastly, Consider what was his great and glorious design in all this.

1. Which was to make peace. God was in Christ Reconciling the world to himself.

2. To Espouse and Marry poor Sinners to himself forever.

3. To Convey a gracious and Legal Pardon to them, and to wash them from their sins in the blood of his Everlasting Covenant.

4. To bestow the blessing of Adoption upon them, i. e. to make such his own Children by Favor and Grace who were his Enemies and Children of Wrath by nature.

5. To Purchase a Kingdom for them.

6. To save them from Eternal wrath and death, and to bestow upon them Eternal Life.

And thus the glorious Mercy of God the Father shines forth in the gospel: for these things fully set forth that the Father is gracious. And in the next place let me speak a little of his Justice also, for his glorious Justice as well as Mercy shines forth in the Gospel.

First, It must be considered that Justice as well as Mercy is in God, as his Mercy is Infinite so is his Justice.

Secondly, It must be granted also that Justice was injured by the Fall and Sin of Man, and called for Satisfaction which was signified 1. By the Execution of the Sentence pronounced upon the account of Mans Disobedience. 2. By turning him out of the Garden. 3. By the flaming Sword. 4. By the Law upon Mount Sinai. 5. By many severe expressions and fearful Threatenings mentioned in the holy Scriptures, God is angry with the wicked every day, his Soul lothed them, he has whet his Sword, &c.

Thirdly, In the next place consider Justice must be satisfied or we must be Damned, that God will not save in a way of Mercy to the wronging of his Justice.

Fourthly, It behooveth us therefore to know what will satisfy God's Justice and appease his wrath. And indeed nothing less will do this than perfect and complete Obedience to the Law for the time to come, and a plenary compensation for the wrong done in time past. Thou must be holy, pure, without sin in thine own person, or have such a Righteousness by Faith imputed to thee.

What will the sinner now do? may be he will say, I will cast myself upon the Mercy of God, that is thy only way, but if thou hast not an eye to the Atonement and Satisfaction made by Christ Jesus, thou wilt Perish notwithstanding; for he that said he was Gracious, Merciful, abundant in Goodness and Truth, said also he would by no means acquit the Guilty.

The gospel shows God's Wrath must be appeased, and that it must be appeased by Sacrifices, but if we should Sacrifice a 1000 Rams or 10000 Rivers of Oil; nay, do as the Gentiles did, Sacrifice our Children, or cause them to pass through the fire as the Jews did to Moloch, and give the fruit of our Body for the Sin of our Soul, it will not be accepted.

And as a Child cannot [by being Sacrificed] make an atonement for Sin, neither can any man's Brother do it for him, they that trust in their wealth and boast themselves in the multitude of their Riches: none of them can by any means Redeem his Brother, nor give to God a Ransom for him; for the Redemption of their soul is precious, &c.

What will the sinner now say, or what course take, that he may please God, pacify his wrath and be saved. May be he will say I will reform, I will amend my Life: this is Good, but alas 'twill not do: because thou owest ten thousand Talents. Will promising [nay endeavoring] to run no more in Debt pay off the old Score? Well saith the sinner, if it be so, I will repent and mourn for my sin and pour forth tears before God, and see if that will do. Alas! shouldst thou weep Rivers of Tears, nay couldst thou weep Rivers of blood and nothing but weep as long as thou livest on earth: yet this will not satisfy the Justice of God nor make a compensation for thy Iniquity, this shows God is just indeed: and thus Glorious Justice shines forth in the Gospel.

And now to satisfy Divine Justice, Jesus Christ as the act of Mercy is constituted and appointed by the Great God to be our surety who entered into a Covenant to pay all and discharge such sinners who shall believe on him: and that there is no pardon nor Salvation but by this way ( viz. ) by Christ

• 1. I shall show.
• 2. Shew why Salvation is by Christ Jesus.
• 3. Answer an Objection.

1. That it is so, see Act. 4.12. where the Apostle Peter speaking of Jesus Christ saith, neither is there Salvation in any other, for there is no other name under Heaven given whereby we can be saved. Compared with Acts 13.38. Heb. 10.5. but further to demonstrate it must be so.

1. Because Christ is said to bear our sins, that is he was constituted and placed by the Father as Mediator in our room to bear the punishment due to us for our Iniquities.

2. Because the Scripture saith without shedding of blood there is no Remission, and that no other blood would do but the blood of this immaculate Lamb.

3. Because Christ is said to make Peace, Reconcile and make us near to God by his blood.

4. Because we are said to be bought with a Price, or Redeemed and purchased by the Lord Jesus, the Son of man came not to be ministered to, but to minister; and to give his life a Ransom for many.

5. Because our acceptance with God is through Christ wherein he has made as accepted in the beloved, and that this is through the imputation of Christ's Righteousness.

God imputeth not our sins to us they are laid upon another (viz.) Our surety he was made sin for us who knew no sin that we might be made the Righteousness of God in him.

6. Because 'tis said there is no Salvation but in and through him and all that we receive whether grace here or glory hereafter is for his sake.

Why is Salvation by Jesus Christ and by the shedding of his blood?

1. Because of the absolute Purpose and Decree of God, God has decreed this way and no other way to save sinners.

2. I might show the necessity of Salvation by Christ from the nature of Sin which men stood charged with, sin is so contrary to God he could do no less than require the satisfaction of his own offended Justice.

3. In respect of the Law, perfect Righteousness being required of Man in point of Justification.

4. Salvation came in this way that God might be glorified in every Attribute, and eternal life be wholly of God's free grace, through the Redemption that is in Christ Jesus.

How can we be said to be freely forgiven our sins in a way of grace and favor if Christ hath made a full compensation to the Justice of God for them?

1. 'It is wholly of grace though' not without Atonement and Redemption made by Christ blood which might be made appear many ways.

1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us.

2 Because God was at his own free choice whether he would bring forth a Savior for us or not.

3. Because the surety is wholly of his own providing, and nothing but his love and precious grace moved him to send him into the world.

4 Moreover it is further demonstrated by God's gracious acceptance of this satisfaction for us and not for others, for though' there is a worth and sufficiency in it for all; yet it is only made effectual unto them, for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity.

5. 'It is further manifest also in respect of God's gracious goodness in affording us the knowledge of this blessed Atonement; there is an absolute necessity of Faith in order to a sure Interest into this Salvation, and Faith comes by hearing the Word Preached, had not God afforded us the gospel, we should have known no more of this glorious Mystery of Redemption, nor had anymore faith than Pagans and Infidels.

6. It appears to be wholly of God's free grace; upon the consideration of God's working those meet qualifications in order to Pardon and Salvation ( viz. ) 'tis he that gives a broken Heart and Repentance, 'tis he that works faith in us and by whom we are begotten to a lively hope.

7. Lastly, 'It is of his own free grace in that he parted with and spared not his own dear Son rather than we should die in our Sins, who could not fail nor be discouraged but was every way capable to accomplish the work of Salvation for us.

1. He was a person holy and undefiled, yea without the least stain or spot of sin.

2. He was one that was free and could dispose of himself to be a surety and sacrifice for others.

3. He consented and agreed with the Father to undertake this glorious work and office.

4. He was able to overcome all difficulties and thereby fully discharge the Sinner.

5. One so glorious in Nature, that from the Excellency and worth of his Person Satisfaction comes to be received. Thus the Gospel appears glorious as it makes manifest, and does Reveal the Glory of God the Father.

Secondly, I shall show you the Gospel is glorious as it Discovers and holds forth the glory of the Lord Jesus Christ the Second Person of the Trinity.

1. The gospel Reveals the Son clearly who was long prophesied of and pointed at, and that more principally in five respects.

• 1. In respect of his glorious Person.
• 2. In respect of his glorious Offices, as Mediator.
• 3. In respect of his glorious Love.
• 4. In respect of his glorious Riches.
• 5. In respect of his glorious Power, Headship and Sovereignty.

The Gospel is glorious in respect of the chief Subject thereof, Jesus Christ.

1. And first in respect of the Excellency of his Person; which, had I the tongue of Men and Angels, I could not declare the hundredth part thereof; so far doth he Excel in personal Excellencies and Perfections the Children of Men, what can one think of Christ, speak of Christ, hear of Christ, or Read in holy Scripture of Christ but may affect our hearts? the gospel is a glorious Subject, but 'tis Christ who is the glorious Subject of the gospel: as all we have, flows from or through the gospel to us, so all the gospel hath in it, flows from Christ. That he is excellent and glorious in this respect is expressly declared in the holy Scripcures, Thou art more Excellent (saith the Psalmist speaking of Christ) than the mountains of Prey. And in another place, Thou art fairer than the Children of Men, (or sons of Adam,) Grace is poured into thy Lips. My Beloved is white and ruddy, the chiefest amongst ten thousand, he is altogether Lovely. He is the brightness of the Fathers Glory, and the Express Image of his Person.

That his glory is very great, might be demonstrated by two or three Arguments.

1. Because he is the Object of the Fathers Delight, nay the Father himself commends his beauty and glory to the Children of Men.

2. Because, in that the holy Angels are taken with him, the Angels stand and wonder, he was seen of Angels, such a Person they never beheld before, and they worship him.

3. Because Saints and all truly enlightened Souls do admire him and know not how to set him forth, Paul accounted all things loss for the Excellency of the knowledge of Christ.

4. He is called the desire of all Nations.

1. There is enough in him to fill the desire of all Nations.

2. None ever in any Nation that had a true sight of him but did desire him.

3. The Nations will never be satisfied until they have and do enjoy him, and are under the Influences of his glorious grace and government.

5. Because there never were any who saw his glory but did admire it.

Wherein doth his personal Excellencies consist?

In his being Man, such a Man, there is one God, and one mediator between God and man, THE man Christ Jesus : Compared with Acts 2.22. Heb. 7.24.

What a Man is Christ?

A Man of Men, the Son of Man, a Man without spot fault or stain of sin, the Excellency of human Nature, made like unto us in all things, sin only excepted.

He is not only glorious in respect of his being man, such a man, but in respect of his being God, also in this he Excels! Oh here, in this his glory shines forth as the light; The Spirit shall come upon thee, and the power of the Highest shall overshadow thee therefore also that holy thing that shall be born of thee shall be called the son of God.

1. He is called God, but unto the Son he saith thy Throne O God is forever and ever, &c.

2. Not only God, but the Mighty God; His name shall be called wonderful, counselor, the mighty God, the everlasting Father, &c.

3. Not only God, the mighty God, but also the true God; And we are in him that is true even in his son Jesus Christ this is the true God and eternal Life.

4. He is called the only wise God.

Lastly, He is called God blessed forever whose are the Fathers, and of whom as concerning the flesh Christ came, who is God blessed forever, amen.

Secondly, The gospel declares that he made the world, this proves that Christ is God and greatly magnifies his glory, he that made the world must needs be God Eternal, for none could do that but the glorious Jehovah 'tis ridiculous and most absurd to think that the Creature could make itself before itself was. God in respect of his Infinite glory and wisdom upon this account expostulateth and reasoneth with his People (glorying if I may so say) in the Greatness of his Power and Majesty and thereby proving his unwordable Essence and dreadful Godhead, Isa. 40. and all the God's of these Nations to be but Idols, and that the same power in respect to creating, which is ascribed to the Father, is attributed to Jesus Christ. See Joh. 1.1, 2. for by him were all things created that are in heaven, and that are in earth, visible and invisible, &c. Compared with Heb. 2.10.

Thirdly, The gospel shows that Jesus Christ did not only create, but also doth uphold all things that are created, who being the brightness of his glory, and the express Image of his person and upholding all things by the word of his power when he had by himself purged our sins, sat down on the Right-hand of the Majesty on high, &c. he is before all things, and by him all things consist.

Fourthly, The gospel shows that Jesus Christ knows all things, such Knowledge is too wonderful for Men or Angels. In several places of Scripture, the blessed God doth prove his glorious Being by his Omnisciency, and that the like in respect of Knowledge is said of Christ, is evident, and he said unto him, Lord thou knowest all things, Joh. 21.17. Compared with Joh. 2.24, 25. but Jesus did not commit himself unto them because he knew all men and needed not that any should testify of him, for he knew what was in man, in another place 'tis said he knew from the beginning who they were that believed not and who should betray him.

Fifthly, The gospel declares that Jesus Christ searches the heart; (though' this Argument depends upon the last, yet for Illustration sake I make another of it) he that searches the heart, ought to be acknowledged and owned to be the Almighty and Eternal God, for who can find out the depths and deceits thereof but the Infinite Majesty? the Heart is deceitful above all things and desperately wicked, who can know it? I the Lord search the heart and try the Reins, as if he should say there is none save myself alone knoweth or can know it, but that the Lord Jesus who died for our sins searcheth the Heart and the Reins, he himself positively asserts it, Rev. 2.23. I will kill her Children with Death (speaking of the woman Jezebel ) and all the Churches shall know that I am he which searcheth the Reins and the Heart, and I will give unto everyone according as his work shall be.

Sixthly, The gospel shows that Jesus Christ is the First and the Last, and he that is the First and the Last, must of necessity be acknowledged to be the everlasting and eternal God, for from this very ground and consideration the Almighty argues and reasons with his people of old to convince them of his Deity, and that there is no other God besides himself, I AM the first, and I am the last, and besides me there is no God: Compared with Isa. 48.12. Hearken unto me O Jacob, and Israel my called, I am be, I am the first and I am the last, &c. And that the same is spoken of the Lord Jesus Christ; See Rev. 1.8. I am Alpha and Omega, the beginning and ending, which is, and which was, and which is to come the Almighty ; Ver. 17. And when I saw him (saith John) I fell at his feet, and he laid his Right hand upon me saying, I am the first and the last.

Seventhly, The gospel declares that Spiritual Worship or Divine Adoration, doth appertain or belong to Jesus Christ, which proves undeniably he is God Eternal and from Everlasting, for that 'tis Idolatry spiritually, to adore and worship a Creature. That Christ was and ought to be worshipped with the same worship that is due to the Father; see Mat. 8.2. chap. 28.17. Luk. 24.52. Joh. 9.38. chap. 5.23. And again, when he bringeth his first begotten into the world, he saith and let all the Angels of God worship him.

Eighthly, The gospel shows Jesus Christ hath power to forgive Sins; none have power to forgive Sins but God. Ergo, Jesus Christ is God.

Ninthly, He to whom the Saints ought and do Pray, is the most high God; but the gospel shows the Saints do and ought to pray to the Lord Jesus Christ, therefore he is the most high God.

Tenthly, The gospel shows that Jesus Christ had not only power to lay down his own life, but also to take it up again, destroy this Temple and in three days I will raise it up again, but he spake of the Temple of his body. This proves clearly his Divinity, for who besides him that was God could give Resurrection to himself.

Eleventhly, He that was in the form of God, and thought it no Robbery to be equal with God, and whom the Scripture calls God's Fellow, must needs be God blessed forever: but Jesus Christ was in the form of God and thought it no Robbery to be equal with God, and is called God's Fellow, therefore he is God.

Twelfthly, He that is the Object, Author and Finisher of the true Believers Faith, is God Eternal, Blessed forever Amen. But Christ is the Object, Author and Finisher of true Believers Faith, Ergo.

Thirteenthly, He that hath Power to Baptize with, and give the holy Spirit, and the saving graces thereof, is God. But the Lord Jesus Christ hath power to Baptize with and give the holy Spirit, Ergo, He shall baptize you with the holy Spirit and Fire: when he ascended up on high he gave gifts to men, &c.

Fourteenthly, He who can in his own Name, and by his own Power and Authority, give power or privilege to others to become the Sons of God, must needs be God. But the gospel shows that this power the Lord Jesus Christ hath, Ergo, —He came unto his own, and his own received him not, but as many as Received him, to them gave HE power to become the Sons of God, even to them that believed in his name. He Adopts, Regenerates and makes men and women God's Children by the effectual workings of his own blessed Spirit in their hearts, by which they are Interessed into all the Privileges, Promises and Blessings of the Covenant of Grace, which none can do but God alone.

Fifteenth, He that is the Believers life is God; but Jesus Christ is the Believers Life: therefore God.

Sixteen, He that is Omnipresent must be God: but the gospel shows the Lord Jesus is Omnipresent, who, can go out of Christ's Presence? Lo, I am with you always to the end of the world.

Seventeen, He that sees all things, or before whom all things are naked and bare, and hears all the Cries and Prayers of his People in what place or corner of the earth soever they live: is God. But all this the gospel shows to be true of the Lord Jesus Christ: Ergo.

Eighteen, He that is the Savior of all the Elect and Chosen People of the Lord, is God: but Jesus Christ is the Savior of all such and therefore God. How often is he called our Savior, Neither is there salvation in any other. His name shall be called Jesus.

Nineteen, He that can and will Raise the Dead by his own power at the Last Day, is God. But Jesus Christ will raise the Dead by his own power at the last Day; Ergo, No man can come to me except the father which hath sent me draw him, and I will raise him up at the last day. Marvel not at this for the hour is coming in which all that are in the graves shall hear his voice and shall come forth, &c.

Thus we have briefly shown the gospel is glorious in respect of the Revelation that is made therein of the Lord Jesus

First, In respect of the excellency of his Person, which we have shown appears by his being Man.

Secondly, By his being God which has been evinced.

Thirdly, His glory and excellency consisteth in his being both God and Man; truly Man and truly God in one Person. Can Heaven and Earth make a Lovely and an Admirable Beauty? O then Christ is he.

He is David 's Root, and David 's Off-spring; David 's Lord, and David 's Son. See Metaphor Branch and Root.

What Kind of Beauty and Perfections, is the Beauty and are the perfections of our Lord Jesus Christ?

You have heard 'tis the beauty of God; the beauty of Man, the perfection of those Beauties, which are in God and Man. But to answer this Question more distinctly.

1. He is the original of all Beauties and Perfections of Beauty, that is in Angels, the Soul, the Body, the Face of a Man, the Sun, the Stars, the Firmament, &c.

2. His Beauty is a desirable Beauty, saw ye him whom my Soul loveth, with my soul have I desired thee in the night? One thing have I desired of the Lord and that will I seek after: that I may dwell in the house of the Lord forever that I may behold the Beauty of the Lord and inquire in his Temple. And hence he is called the desire of all Nations.

3. 'It is holy and chaste beauty, there is no snare nor pollution in it; Joseph was a beautiful Person, but it was attended with a Snare, here you may look and love and fear no danger.

4. It is a Real beauty, not a seeming beauty, a paint on a wall. What's human beauty to the beauty of the Son of God?

5. Christ's beauty is a soul engaging beauty, how did it make Moses to leave all, Peter and John leave all: whoever saw him and could forbear to Love him, neglect all and follow him?

6. It is a Communicative beauty, he can transmit his beauty to the making others beautiful, and thy renown went forth among the heathen for thy beauty, for it was perfect through the comeliness which I put upon thee, &c.

7. It is satisfying and delighting beauty, it fills and contents each Soul to the full who beholds it.

8. It is a mystical and hidden beauty, carnal eyes cannot see it, they behold no beauty nor comeliness in him to desire him.

9. It is an admirable and wonderful beauty: Angels in Heaven, and Saints on Earth are amazed and stand astonished at the sight thereof.

10. 'It is a lasting and never fading beauty: The beauty of Mortals is like a flower which withereth and passeth away in a Moment.

Secondly, Christ is glorious in respect of his Offices as Mediator. See Mediator ; also King, Priest and Prophet.

Thirdly, As the gospel is glorious upon the Consideration of the Revelation or Discovery which is made therein of Jesus Christ in respect of the excellency of his Person and Perfections, so likewise 'tis glorious as it reveals or makes known his glorious love to the Children of Men.

Christ's Love held forth in the gospel is glorious Love

1. From the earliness of it, he loved us from Everlasting. We love him because he first loved us, he loved us when we had none to him; nay when we were his Enemies and hated him.

2. Christ's Love is a glorious Love upon the account of the freeness of it, there was no constraint laid upon him to fix his eye upon fallen man, the Soul is Christ's own free and voluntary Choice, and he doth not grutch us his Love, he doth not think he is too High, too Rich, too Honorable or too good for poor sinners.

3. Christ's Love held forth in the gospel is a glorious Love, in that it is a drawing, engaging or attracting Love, it is like Elijah's mantle which he cast upon Elisha, Christ's Love hath a kind of Compulsion in it, not by Violence but by sweet Influence.

4. Christ's Love held forth in the gospel is a glorious Love, in that it is an undeserved love, an unmerited love. Where's the soul that can say it deserves Christ's Love? some will say, O such a person is worthy she deserves and merits your Love, but it cannot be said so here.

5. Christ's Love held forth in the gospel is glorious Love in respect of the strength of it; what Solomon speaks of Love, Cant. 8.6. is true in respect of Christ, his love is stronger than death.

1. Consider from whence it brought him.

2. Consider whether it brought him.

3. Consider how it stripped him and disrobed him.

4. Consider what he endured and underwent, as the Effect of his great Love and Affection.

6. Christ's Love held forth in the gospel is glorious Love, because 'tis a matchless Love, 'tis wonderful, 'tis so deep no finding of a bottom, so long no measuring of it, none never loved as Christ loved us, he hath loved us and washed us from our sins in his own blood.

7. Christ's Love is a glorious Love in that 'tis a conjugal or an espousal Love, Christ loves not as the Master loves his Servant, nor (only) as the Father loves his dear Child, but as a Bridegroom his Spouse, the choice and delight of his heart, or as a man loves his dear Wife.

8. Christ's love held forth in the gospel is glorious love in that 'tis an abiding and eternal love, nothing can separate the Soul from Christ's love; having loved his own that were in the world he loved them unto the end.

9. Christ's love is glorious love, because it is a love of complacency, he takes delight in his love, and in the soul beloved. Christ loves all men with a love of pity, but he loveth his Elect with a love of Complacency.

10. Christ's love held forth in the gospel is glorious love, because it draws forth or doth beget glorious love in the Soul to him; the love which is in us to him, is but the glorious Effects of his love to us. It makes us to love him so as to admire him, not being able to set his worth and excellency forth: Glorious love causeth a longing and languishing till the soul enjoys Christ, 'tis with the soul as 'twas with Ahab touching Naboth's Vineyard. Christ runs much in the Mind and Thought of such; yea, and it makes them willing to go through hardships and difficulties for him as Jacob did for Rachel, such will abide with Christ in Adversity as Jonathan did with David, it carries the Soul to love Christ above all other things.

Glorious love is attended with fruit, Simon son of Jonah lovest thou me more than these? feed my sheep—. If you love me keep my Commandments.

Such delight in Christ's Presence, and greatly prize every token of his Divine love and grace, and mourn at Christ's absence, nothing will comfort if Christ be gone. Glorious love leads the Soul to visit Christ often, and to love them that he loves, and and long to look for his appearing.

Thirdly, The gospel is glorious in respect of the glorious subject of it, (viz.) Jesus Christ, upon the consideration of the discovery there is made therein of his glorious Riches. 1. The gospel shows that Christ is Rich. 2. In what respect he is Rich. 3. That he is gloriously Rich; it also Reveals why he is held forth to be so Rich.

1. Riches imply plenty, and plenty of good things, whether it lie in Money, Lands, Houses, Wares, &c. He that hath abundance of either having absolute propriety in them is accounted Rich. In Christ are hid all the Treasuries of Wisdom and Knowledge.

• 1. Christ is Rich in Wisdom.
• 2. Christ is Rich in Grace, Eph, 1.7.
• 3. Christ is Rich in Goodness, Rom. 2.4.
• 4. Christ is Rich in Glory, Eph. 1.18. Chap. 3.16.

How did Christ come by his Riches?

1. He was Rich from Eternity, he is God and so all things in heaven and earth are his, all things that the Father hath, are mine, (saith Christ) Joh. 16.15.

2. He is Rich as Mediator; so it pleased the father in him all fullness should dwell, he was made heir of all things.

3. The gospel shows the father hath given all things to him he came by them as the free Donation of the Father.

4. Christ obtained his Riches also by Conquest, he has recovered them for us by overcoming his and our Enemies, all the Riches Christ hath as Mediator, he got by quest, as Israel got Canaan Sin and Satan, those spiritual Thieves had Robbed us of our Riches, but Jesus Christ hath rescued or recovered them again out of the hands of these Robbers.

5. Christ (the gospel shows) hath obtained his Riches by purchase, Grace is purchased, gifts are purchased, glory is purchased, the Church which is called his Inheritance is purchased; Heaven is purchased.

How do you make it appear that Jesus Christ is gloriously Rich?

1. Because he had enough to pay all our debts, yet never a one of us owed less than Ten Thousand Talents.

2. Christ's Riches were glorious Riches because they will satisfy glorious Justice, which no other Riches could do, no not the Riches of Ten Thousand Worlds, nor all the worth and Riches of the Angels of Heaven.

3. Because he provides for and maintains all in heaven and earth at his own charges, and as all have their beings from him, so likewise they are fed and sustained by him, they all eat at his Table, none keeps such a house, hath such a family as Christ, he has a good stock, great comings in that thus abundantly layeth out.

4. Christ's Riches are glorious Riches, appears in that he hath enriched so many Men and women since the World begun, and not only so but also with variety of Choice and precious Riches, oh what abundance of Souls hath the Lord Jesus enriched, thousands and ten thousands, how many before the Law, and under the Law and under the Gospel, who can account or reckon up their number? John declares the number of them that he beheld Round about the Throne to be ten thousand times ten thousand, and thousands of thousands, how many hath he made great, Advanced on high, honored greatly on earth, bestowed vast Treasures and Riches upon, how many Millions hath he Adorned and gloriously Dect with Jewels, Precious Stones and Pearls of an inestimable value▪ and yet never the poorer.

5. Christ's glorious Riches appears in that he is generally Rich; Rich in all things, all the gold and silver and precious stones in the world are his, he is the proper Proprietor of them, the earth is the Lord's and the fullness thereof. The Cattle upon a thousand hills. The Wool, Flax, and Oil are his, nay moreover all Divine virtues and spiritual gifts are his, he is Rich in wisdom and knowledge, in grace and glory.

6. Christ is gloriously Rich, appears in that he has a Kingdom, yea a glorious vast and splendent Kingdom and Crown to give to everyone of his faithful followers. Every Saint shall have a Kingdom and Crown that fadeth not away; Be thou faithful unto Death, and I will give thee a Crown of Life.

7. Because his Riches are of such an Excellent Nature that they enrich the Soul of Man; other Men may have vast Riches, may have store of gold and silver, and other good things, and yet none of these Riches can enrich their Souls, spiritually they may be poor and miserable notwithstanding their great abundance.

8. Christ is gloriously Rich appears in that he hath enough to enrich all, come who will, thousands and ten thousands, yea millions of thousands if they come to him, he has Riches of grace and glory for them all. Oh there is abundance, yea a redundancy of grace and Riches in Christ, he is as fall of grace as the Sea is full of water, or the Sun is full of Light.

9. Christ is gloriously Rich because his Riches are Incomparable, in respect of their nature and quality; Happy is the man (saith Solomon) that findeth wisdom and the man that getteth understanding, for the merchandize of it is better than the merchandize of silver, or the gain thereof than fine gold, she is more precious then Rubies and all the things thou canst desire are not to be compared unto her A little Faith though' it be but as a grain of Mustard seed is worth more then Thrones, Crowns and Kingdoms of the earth, one dram of grace is better then all the gold of Ophir.

10. Christ's Riches are glorious Riches because they cannot be spent, Christ's Treasury is inexhaustible, it can never be drawn dry, Christ gives abundantly out, but never wastes his Stores, nor hath a farthing the less, the Riches of Christ are unsearchable; O the height, the depth, the breadth and length of Christ's Riches, who can find out the bottom of his Rich love and grace, the bottom of his Rich wisdom and knowledge, we may well cry out upon this account, with the Apostle, O the depth of the Riches both of the wisdom and knowledge of God, how unsearchable are his Judgments and his ways past finding out.

11. Christ's Riches are glorious riches, because his riches are harmless (as a Divine well observes) they are riches that will not hurt nor harm the Souls of such that possess them, never were any made worse by being spiritually Rich. The riches of the World have undone many, they have been as Thorns to them, by which they have been pierced through with many sorrows. Many will one day curse the Day that ever they had such store of earthly riches; Riches are a snare to the Possessors, hence Christ saith, 'tis hard for a Rich man to enter into the Kingdom of Heaven.

12. Christ's riches are glorious riches, because they are satisfying riches. Silver and Gold will not satisfy; he that loveth silver shall not be satisfied with silver, nor he that loveth abundance of Increase: he that has Christ and his riches has enough, nay he has all, he has Pardon and Peace of Conscience, what can he desire more that has God and Christ and a Title to Heaven. Hence the Scripture saith, he shall abide satisfied, such thirst no more, their Inordinate desire after the world is allayed.

13. Lastly, Christ's riches are glorious riches because they are Permanent, they are lasting, yea everlasting riches. Other riches fly away like smoke, they are here today and gone in a moment with one spark of fire or with one blast at sea, but Christ's riches are durable, riches and honor are with me yea durable riches and righteousness.

Thirdly, Why is Christ held forth in the Gospel to be thus gloriously Rich?

1. That the Doubts and Scruples that are in sinner hearts might be removed, is there enough in Christ, is there enough Grace, enough Pardon, enough Strength, &c.

2. Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings, he is ordained to convey all spiritual Riches to his Church and to every Member thereof.

3. To allure and engage souls to love him and close in with him, how can any refuse such a friend, reject such a Savior, that is so beautiful to look upon and also so exceeding Rich.

4. That it might leave all men and women without excuse in the great Day, what will they have to say that reject such a Savior, that turn their backs upon such a Christ, when they are called to answer in the Day of Judgment.

5. To relieve the tempted Soul.

6. To strengthen the Faith and cheer the hearts of all that do believe in him.

Fourthly, The gospel is glorious in respect of Christ the glorious Object of it, as it reveals his glorious Power.

Power in Scripture is taken two manner of ways, or it shows a twofold power in Christ.

1. A Commanding Power, his power of Sovereignty, or Regal power, that which we call Authority.

2. The power of working or effecting that which he would have done. Some have power to command, but want a power to Effect that which they command; cannot accomplish what they would have done, but what Christ commands he can do or cause to be done at his Pleasure.

1. I shall show that the power of Christ is a glorious power.

2. Shew why Christ hath such power.

1. Christ hath a commanding Power, he hath great Authority, he hath a Regal Power or Superiority over all.

• 1. Over Angels.
• 2. Over the Church.
• 3. Over the Devils.

I will lay upon the shoulders of Eliakim, the Keys of the house of David, Isa. 22.22. Keys is a borrowed speech signifying Government and Legal Power, Christ hath the Keys of David, Rev. 3.7. All Power in Rule and Government, in Commanding, Forbidding, Punishing, Binding, Loosing, Damning, Saving, is in Christ's hand; See Christ the Head, and Heir of all things. Keys of Hell and Death signifieth Christ's Regal power over the Devils, and delivering up unto Death and Hell, or keeping out of it.

Over men, mighty men, Kings of the Earth, He is the only Potentate, King of Kings and Lord of Lord's. They are all his Subjects, shall and must Submit to him.

4. He hath an universal Power, therefore glorious Power; the Sun, the Moon, the Stars, the Winds, the Seas obey him.

5. Christ's Power is absolute, he bears the Image of God, he is God; (as you heard before). None hath absolute power but God; he doth what he pleaseth

6. Christ's Power is Just, therefore glorious in Power; it is not a Might without Right; 'tis in him Essentially as God, and is given to him as Mediator: in the one Respect he derived it from none, in the other sense he received it from the Father.

7. Christ's Power is Infinite; he made the World, he upholds the World, therefore glorious in Power. He could have made a Thousand Worlds, can do beyond all that we can conceive or speak.

8. Christ's Power is glorious because he can bring all other Power to naught in a moment at his pleasure whether of Men or Devils.

9. Christ's Power is glorious Power, in that it is everlasting Power. Men may be powerful for a time, but they may soon lose it; must die and so cannot hold it long, but Christ sits King forever, his power is from everlasting to everlasting, of his Kingdom there shall be no end.

10. Christ's power is Dreadful, he looketh upon the earth and it Trembles, he can make all tremble before him: who can Thunder like God.

1. He has a glorious commanding Voice.

2. A glorious restraining voice, what is swifter than the Sun which he can stop in a moment.

3. Glorious in his reproving voice, Psal. 50.21.

4. In his threatening voice, Rev. 2.16. and Chap. 2.23.

11. He hath a Glorious, Victorious, Conquering and Subduing Power he hath overcome Sin, Devil, Death, Hell, &c.

12. Christ's Power is Glorious, because nothing is too hard for him to do, nay nothing is hard for him to do, he can do what he will with a word of his mouth.

13. Christ's Power extends not only over the Body but over the Soul also works, mightily in us as well as for us, and can do wonderful things by weak Instruments, by foolish and contemptible ones in the eye of the World. What mighty things did he do by a few poor Fishermen, and others not accounted off.

14. Lastly, Nothing is hard for Christ to do, though' all the Devils of Hell, and Men on Earth oppose and resist him. I will work and who shall let it.

Why hath Christ as Mediator such great and glorious Power given to him.

1. From the greatness of his work he is to accomplish.

2. Because no Souls [whatsoever Discouragements they meet with] should despair in coming to him or in relying upon him.

3. That he might be feared and dreaded by all, yea that his very enemies might tremble before him.

4. That he might be honored and adored, Honor belongs to Sovereignty.

Thirdly, As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost; the gospel shows the Spirit in himself to be a distinct living powerful intelligent Divine Person. Not only a distinct self subsisting Person, but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated, truly and ready God coeternal with the Father and the Son. This we shall speak a little unto together with his glorious work Office and Operations.

First, The Word of God holds forth and positively declares that the holy Spirit is, in himself a distinct intelligent Divine Person, and which ought to be believed concerning this great truth ( viz. ) the Diety and Personality of the holy Ghost, may be seen in the ensuing Testimonies, according as they are Collected to our hands by a Reverend Divine.

Psal. 33.6. By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth.

Job 26.13. By his spirit he hath garnished the Heavens.

Psal. 104.30. Thou sendest forth thy Spirit, they are created.

Mat. 28.19. Baptizing them in the name of the Father, and of the Son, and of the holy Ghost.

Act. 1.16. That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake.

Act. 5.3. Peter said to Ananias why hath Satan filled thy heart to lie to the holy Ghost, Ver. 4. Thou hast not lied to man but to God.

1 Cor. 3.16. Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you.

1 Cor. 12.11. All these worketh that one and the self same Spirit, dividing to every severally man as he will. And there are diversities of operations, but it is the same God which worketh all in all.

2 Cor. 13.14. The grace of the Lord Jesus Christ, and the Love of God, and communion of the holy Spirit be with you all.

Acts 20.28. Take heed to the Flock over which the holy Ghost hath made you Overseers.

Mat. 12.31. All manner of Sin and Blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost shall not be forgiven unto men.

Psal. 139.7. Whether shall I go from thy Spirit.

Joh. 14.26. But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things.

Luke 12.12. The holy Ghost shall teach you in the same hour what you ought to say:

Acts 13.3: And as they ministered to the Lord and fasted, the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them.

Ver. 4. They being sent forth by the holy spirit departed, &c.

One Consideration which hath in part been before proposed, I shall premise, to free the subject of our Argument from ambiguity. And this is that, this word or name Spirit is used sometimes to denote the Spirit of God himself, and sometimes his gifts and graces, the Effects of his operation on the Souls of men, and this our Adversaries in this cause are forced to confess, and thereon in all their writings distinguish between the holy spirit and his Effects. This alone being supposed, I say it is impossible to prove the Father to be a Person, or the Son to be so, both which are not acknowledged any other way, (than we may and do prove the holy Ghost) to be so. For he to whom all Personal Properties, Attributes, Adjuncts, Acts and Operations are ascribed, and unto whom they do belong, and to whom nothing is or can be truly and properly ascribed, but what may and doth belong unto a Person, he is a Person, and him are we taught to believe so to be. So know we the Father to be a Person; as also the Son. For our knowledge of things is more by their properties and operations, then by their Essential forms, especially is this so with respect to the Nature, Being and Existence of God which are in themselves absolutely incomprehensible▪ Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him, but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him. And we may add hereunto that things are so ordered in the wisdom of God, that there is no personal property that may be found in an Infinite Divine Nature, but it is in one place or other ascribed unto him.

First, He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature, that is as we shall see, personality, with other Divine Persons, Mat. 28.19. Baptizing them in the name of the Father, and the Son, and of the Holy Ghost. 1 Joh▪ 5.7. There be three that bear witness in Heaven, the Father, the Son, and the Spirit, and these three are one. 1 Cor. 12.3, 4, 5, 6. No man can say the Lord Jesus Christ is the Lord, but by the Holy Ghost; Now there are diversities of gifts, but the same Spirit, and there are differences of administrations but the same Lord, and there are diversities of operation but it is the same God which worketh all in all. Neither doth a denial of his Divine Being and distinct Existence, leave any tolerable sense unto these expressions. For read the words of the first place from the Mind of the Socinians, and see what it is can be gathered from them; Baptizing them in the name of the Father, and of the Son, and of the virtue or efficacy of the Father. Can anything be more absonant from Faith and Reason, than this absurd expression? and yet is it the direct sense, if it be any, that those Men put upon the words. To join a quality with acknowledged Persons and that in such things and cases, as wherein they are proposed under a Personal Consideration, is a strange kind of Mystery, and the like may be manifested concerning the other places.

Secondly, He also hath the Names proper to a Divine Person only. For he is expressly called God, Act. 5. He who is termed the holy Ghost, ver. 3. and the Spirit of the Lord, ver. 9. is called also God, ver. 4. Now this is the name of a Divine Person, on one account or other. The Socinians would not allow Christ to be called God, were he not a Divine Person, though not by Nature, yet by Office and Authority. And I suppose they will not find out an Office for the Holy Ghost whereunto he might be exalted on the account whereof he might become God, seeing this would acknowledge him to be a Person which they deny. So he is called the Comforter, Joh. 16 7. A Personal Appellation this is also, and because he is the Comforter of all God's People it can be the name of none but a Divine Person. In the same place also it is frequently affirmed that He shall come, that he shall and will do such and such things, all of them declare him to be a Person.

Thirdly, He hath Personal properties assigned unto him, as a Will. He divideth to every man severally as he will, and understanding the spirit searcheth all things, yea the deep things of God. As also the actings that are ascribed unto him are all of them such, as undeniably affirm Personal Properties in their Principle and Agent. For

Fourthly, He is the voluntary Author of Divine operations he of old cherished the Creation, the spirit of God moved upon the face of the waters. He formed and garnished the Heavens, he Inspired, Acted and Spake in and by the Prophets, well spake the holy Ghost by Isaiah the Prophet unto our Fathers. The Prophecy came not in old time by the will of man. But holy men of God spake as they were moved by the holy Ghost : He Regenerateth, Enlighteneth, Sanctifieth, Comforteth, Instructeth, Leadeth, Guideth all the Disciples of Christ, as the Scriptures everywhere testify. Now all these are Personal Operations, and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or virtue. He is as the Father and Son, God with the Properties of Omniscience and Omnipotence, of Life, Understanding and Will; and by these Properties, works, acts, and produceth effects according to Wisdom, Choice, and Power.

Fifthly, The same regard is had to him in Faith, Worship, and Obedience, as unto the other Persons of the Father and Son. For our being Baptized into his name is our solemn engagement to believe in him, to yield obedience to him, and to worship him, as it puts the same obligation upon us to the Father and the Son. So also in reference unto the worship of the Church, he Commands that the Ministers of it be separated unto himself. The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them, Acts 13.2. ver. 4. So they being sent forth by the Holy Ghost, departed. Which is comprehensive of all Religious Worship of the Church.

And on the same account is he sinned against as Act. 5.3, 4, 9. for there is the same Reason of Sin and Obedience. Against whom a man may sin formally and ultimately, him he is bound to Obey, Worship and believe in. And this can be no quality, but God himself, for what may be the sense of this expression, thou hast lied to the efficacy of God in his operations ? or how can we be formally obliged unto Obedience to a quality? There must then an antecedent unto Faith, Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any. For Sin is but a failure in Faith, Obedience or Worship. These therefore are due unto the holy Ghost; or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies.

I say therefore unto this part of our Cause, as unto the other, that unless we will cast off all Reverence of God, and in a kind of Atheism, (which as I suppose, the prevailing wickedness of this Age hath not yet arrived unto) say that the Scriptures were written on purpose to decieve us, and to lead us into mistakes about and misapprehensions of what it proposeth unto us, we must acknowledge the holy Ghost to be a Substance, a Person, God. yet distinct from the Father, and the Son. For to tell us, that he will be our Comforter, that he will Teach us, Lead us, Guide us, that he spoke of old, in and by the Prophets, that they were moved by him, acted by him, that he searcheth the deep things of God, works as he will, that he appointeth to himself Ministers in the Church. In a word, to declare in places innumerable what he hath done, what he doth, what he says and speaks, how he acts and proceeds, what his will is, and to warn us that we grieve him not, sin not against him with things innumerable of the like nature, and all this while to oblige us to believe that he is not a Person, an Helper, a Comforter, a Searcher, a Willer, but a quality in some especial operations of God or his power and virtue in them, were to distract men not to Instruct them, and leave them no certain conclusion but this, that there is nothing certain in the whole book of God. And of no other Tendency are these and the like immaginations of our Adversaries in this matter. Dr. Owen.

Secondly, The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations.

1. The framing, forming and miraculous Conception of the body of our Lord Jesus Christ in the Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost. This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father, for so the Lord Christ speaketh unto him, A body hast thou prepared me, Heb. 10.6. but this preparation doth not signify the Actual, Forming and making Ready of that body, but the eternal designation of it, was prepared in the Council and Love of the Father. As to the voluntary assumption, it is ascribed to the Son himself. Heb. 2.14. For as much as the Children were partakers of flesh and blood he himself partook of the same. He took unto him a Body and Soul, entire human nature, as the Children or all Believers the same Synedochically expressed by flesh and blood, ver. 16. He took on him the Seed of Abraham. But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost. Mat. 1.18. When his Mother Mary was Espoused to Joseph, before they came together she was found to be with Child of the holy Ghost: Luk. 1.35. The Angel answered and said unto her, the holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing which shall be born of thee shall be called the Son of God.

(1.) The Person working is the holy Ghost, he is the wonderful Operator in this glorious work, and therein the power of the most high was exerted. For the Power of the most High is neither explicatory of the former expression, the holy Ghost: as though he were only the power of the most High. Nor is it adjoining of a distinct Agent or Cause unto him, as though' the holy Spirit and the power of the most High were distinct Agents in this matter. Only the manner of his effecting this wonderful matter, concerning which the Blessed Virgin had made that enquiry, how can this thing be seeing I know not a man.

The holy Ghost (saith the Angel) acting in the power of the most high, or in the Infinite power of God shall accomplish it.

(2.) As the human nature of Christ was formed by the miraculous working of the holy Ghost, he was hereby formed absolutely Innocent, Spotless and free from sin as Adam was in the day he was Created.

(3.) The Spirit also— the Gospel shows—in a peculiar manner anointed him with those extraordinary Powers and Gifts, which were necessary for the exercise and discharge of his Office; The spirit of the Lord God is upon me, because he hath anointed me to preach good tidings unto the meek, &c.

4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works, by which he attested and confirmed his Doctrine. Hence 'tis said God wrought miracles by him, Jesus of Nazareth a man approved of God by miracles, wonders and signs which God did by him. He affirmed that what he did, he did by the finger of God, that is, by the infinite power of God; hence these mighty works are called 〈 in non-Latin alphabet 〉 Powers, because of the power of the Spirit of God put forth for their working and effecting. See Mark 6.5.

5. The Lord Jesus was guided, directed, comforted and supported in the whole course of his Ministry, Temptations, Obedience and sufferings by the Spirit, he was led thereby into the wi •• derness presently after he was baptized, the holy Spirit guided him to begin his contest with Satan. The continuation of the discourse in Luke will not admit that any other spirit can be intended, and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness, namely, by that spirit which he was full of. And it was by the spirits assistance that he was carried triumphantly through the course of his temptations, in the power of the spirit he returned 〈 in non-Latin alphabet 〉 into Galilee, that is, powerfully enabled by the holy spirit unto the discharge of his work.

6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit, some understand by the eternal Spirit in this place is meant the Divine nature, his Deity giving sustenance unto his human nature in the Sacrifice of himself, in that he had power to lay down his life, and to take it up again, yet many able Divines (both Ancient and Modern) do Judge that it is the Person of the holy Ghost that is intended.

7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead, but we cannot dwell here.

8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost, 'tis the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect.

9. All those glorious and extraordinary gifts that were poured forth either upon the Prophets or Apostles were by the operations of the holy Spirit.

10. The gift of Prophecy whether ordinary or extraordinary was always the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and New Testament in the writing and giving of them forth, and in the opening of and explaining of them to the Sons of Men. The Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost.

11. The holy Ghost supplies the bodily absence of Jesus Christ, and by him he doth accomplish all his promises unto his Church.

12. As he represents the Person and supplies the Room, Person and Place of Christ, so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work, but rather the work of the Father; so the work of the holy Spirit, is not his own work▪ but rather the work of the Son by whom he is sent and in whose name he doth accomplish it. Howbeit when the spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear that shall he speak, and he will show you things to come. He shall Glorify me, for he shall Receive of mine and shall show it unto you. All things that the Father hath are mine, therefore I said he shall take of mine and show it unto you.

13. The holy Spirit is the Spirit of Grace, and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them, or any fruits of them, it must be acknowledged as part of his work, though' he be not expressly named, &c.

Grace is taken two ways in Scripture:

• (1.) For the Grace, Free Love, and favor of God towards us.
• (2.) For the Gracious, Free, and Effectual Operations in us.

In both senses the holy Spirit is the Author of it as unto us; in the first as to its Manifestation and Application; in the second as to the Operation itself. The Nature, Excellency, and Glory of Grace in the latter sense we shall in the next place insist upon.

But since some men in these days as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration, or the quickening them who are dead in Trespasses and Sins, in affirming that saving Conversion doth principally consist in a moral suasion.

It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen .

(1.) They say that God administereth grace unto all in the declaration of the Doctrine of the Law and Gospel.

(2.) That the reception of this Doctrine, the belief and practice thereof is enforced by Promises and Threatenings.

(3.) That the things revealed, taught and commanded are not only good in themselves, but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin.

(4.) That the Consideration of the Promises and Threatenings of the Gospel is sufficient to remove these prejudices and course of sin.

(5.) That upon a compliance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit, with other privileges of the New Testament, and have a right unto the promises of the present and future Life.

This, saith the Dr. is a perfect System of Pelagianism. Those that would see his Answer hereunto, may read from page 257. to page 286.

That we say is this ( viz. ) that mere Moral suasion without powerful Influences and Divine Operations of the holy Ghost, will not bring a Person effectually to Believe and Close in with Jesus Christ, or work true Conversion in the Soul, though' we always say the power which the holy Ghost puts forth in Regeneration is such in its acting or exercise, as our Minds, Wills and Affections are suited to be wrought upon and to be effected by it according to their nature and natural Operations, Turn thou me, and I shall be turned. Draw me, we will Run after thee. He doth not act in them otherwise than they themselves are meet to be moved, and move to be acted and act, according to their own natural Power and Ability. He doth not in our Conversion possess the Mind with any Enthusiastical Impression, nor acteth absolutely upon us, as he did in extraordinary prophetical Inspirations of old: when the Mind and Organs of the Bodies of Men were merely passive Instruments moved by the spirit above their own natural Capacity and Activity; not only as to the Principle of Working, but as to the manner of Operation. But he works on the Minds of Men in and by their own natural actings through an Immediate Influence and Impression of his power. Create in me a clean heart, O God. He worketh to will and to do. He therefore offers no Violence or compulsion unto the Will. This, that faculty is not naturally capable to give admission, unto. If it be compelled it is destroyed. And the mention that is made in Scripture of compelling, ( compel them to come in ) respects, the certainty of the event, not the manner of the operation on them.

But whereas the will in the depraved condition of fallen nature, is not only habitually filled and possessed with an aversation from that which is good spiritually ( Alienated from the life of God. ) but also continually acts an opposition unto it, as being under the power of the carnal Mind, which is Enmity against God, and whereas this grace of the Spirit in Conversion doth prevail against all this opposition, and is effectual and victorious over it; it will be inquired how this can any otherwise be done but by a kind of violence and compulsion, seeing that we have evinced already that Moral persuasion and objective allurement is not sufficient thereunto.

Answ. It is acknowledged, that in the work of Conversion unto God, though not in the very act of it, there is a Reaction between Grace and the Will, their acts being contrary, and that Grace is therein Victorious; and yet no violence or compulsion is offered unto the Will.

1. The opposition is not ad idem. The Enmity and Opposition that is acted by the Will against Grace, is against it as objectively proposed unto it. So do men resist the holy Ghost ; that is in the External Dispensation of Grace by the Word. And if that be alone they may always resist it ; the Enmity that is in them will prevail against it, ye always resist the holy Ghost.

The Will therefore is not forced by any Power put forth in Grace in that way wherein it is capable of making opposition unto it, but the prevalency of Grace is of it as it is internal, working really and physically, which is not the Wills Opposition, for it is not proposed unto it, as that which it may accept or refuse, but worketh effectually in it.

2. The will in the first act of Conversion (as even sundry of the Schoolmen acknowledge) acts not but as it is acted, moves not but as it is moved, and therefore is passive therein in the sense immediately to be explained. And if this be not so, it cannot be avoided, but that the act of our turning unto God is a mere natural act, and not spiritual or gracious. For it is an act of the Will not enabled thereunto antecedently by Grace. Wherefore it must be granted, and it shall be proved, that in order of Nature, the acting of Grace in the will in our Conversion is Antecedent unto its own acting, though in the same Instant of time, wherein the will is moved it moves; and when it is acted it acts itself, and preserves its own Liberty in its exercise. There is therefore herein an inward Almighty secret act of the power of the holy Ghost producing or effecting in us the Will of Conversion unto God, so acting our wills, as that they also act themselves and that freely, so Austin. cont. duas epistol. Pelag lib. 1. Cap. 19. Trahitur, (homo) miris modis, ut velit, ab illo qui novit intus in ipsis cordibus hominum operari non, ut homines, quod fieri non posset, nolentes credant, sed ut volentes ex nolentibus fiant.

The holy Spirit who in his power and operation is more intimate, as it were to the Principles of our Souls than they are to themselves, doth with the preservation, and in the exercise of the liberty of our Wills, effectually work our Regeneration and Conversion unto God. This is the substance of what we plead for in this Cause, and which declares the Nature of this work of Regeneration, as it is an Inward spiritual work, I shall therefore confirm the Truth proposed with Evident testimonies of Scripture, and Reasons contained in them or deduced from them.

1. Because the work of Grace in Conversion is expressed by words denoting a real internal efficiency, such as creating, quickening, forming, giving a new heart, &c.

2. It is attributed to be wholly of Grace to the end God might have all the glory, and all boasting might be excluded.

But (1.) The Doctrine of these men as the Doctor observes, ascribe the whole glory of our Regeneration and Conversion unto our Selves, and not to the grace of God, for that act of our wills on this supposition, whereby we Convert unto God is merely an act of our own, and not of the Grace of God, this is evident, for if the Act itself were of Grace, then would it not be in the power of the will to hinder it.

(2.) This would leave it absolutely uncertain notwithstanding the Purpose of God, and the Purchase of Christ whether ever any one in the world should be converted unto God or no. For when the whole work of Grace is over, it is absolutely in the power of the will of Man whether it shall be effectual or no. And so absolutely uncertain, which is contrary to the Covenant, Promise and Oath of God, unto and with Jesus Christ.

(3.) It is contrary to express Testimonies of Scripture innumerable. Wherein Actual Conversion unto God is ascribed unto Grace as the immediate effect thereof. This will further appear afterwards. God worketh in us to will and to do, the Act therefore itself of willing in our Conversion, is of God's operation, and although we will our selves, yet it is he who causeth us to will, by working in us to will and to do.

And if the Act of our will in Believing and Obedience, in our Conversion to God, be not the effect of his Grace in us, he doth not work in us both to will and to do of his own good pleasure.

1. The work of Conversion itself, and in especial the act of Believing or Faith itself is expressly said to be of God, to be wrought in us by him, to be freely given unto us from him; the Scriptures saith not that God gives us ability or power to believe only. Namely, such a power as we may make use of, if we will or do otherwise, but Faith and Conversion themselves are said to be the work and effect of God.

But it maybe Objected that everything which is actually accomplished in potentia before. There must therefore be in us a power to Believe before we do so actually.

The Act of God working Faith in us, is a creating work, for we are his workmanship created in Christ Jesus. And he that is in Christ is a new Creature, now the Effects of creating acts are not in potentia anywhere but in the active Power of God, so was the World itself before its actual existence. This is termed potentia logica ; which is no more but a Negation of any Contradiction to existence; not potentia physica which includes a disposition unto actual existence. Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter, there is not by them wrought in the Mind▪ and Wills of men such a next power (as they call it) as should enable them to believe without further actual grace working Faith itself. Wherefore with respect to believing the first act of God is to work in us to will; So Phil. 1.13. he worketh in us to will. This God worketh in us by that grace which Austin and other Learned men call gratia operans.

2. Faith and Repentance. 'It is said to be given of God. Him hath God exalted to be a Prince and a Savior to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith, and that not of yourselves, it is gift of God. Our own ability, be it what it will, however assisted and excited, and God's gift are contra-distinguished. If it be of ourselves it is not the gift of God, if it be the gift of God it is not of ourselves, and the manner how God bestows this gift upon us is declared, ver. 10. For we are his workmanship created in Christ Jesus unto good work. And from hence Faith is called the Faith of the operation of God.

3. Love, that precious prevailing Grace is planted in the Soul by the Spirit, causing the Soul with Delight and Complacency to cleave unto God and his ways, the Lord God will Circumcise thine heart to love the Lord, Deut. 30.6. Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost, Rom. 5.5. The fruit of the spirit is love, Gal. 5.22.

4. It might be further demonstrated by considering how Conversion with the manner how it is effected, is set forth in the holy Scripture; The Lord thy God will circumcise thine heart and the heart of thy seed, to love the Lord thy God with all thine heart, &c. What is this but the putting off the Body of Sin? Col. 2.11. This is the mediate work of the Spirit of God, no man ever Circumcised his own heart. A new heart also will I give you, and a new spirit will I put within you, and will take away the stony heart, that is, that impotency and enmity which is in our hearts unto Conversion.

5. The work of grace upon the Soul is called a vivisication, we are by nature dead in Sins and Trespasses; in our Deliverance from thence we are said to be quickened. The Dead shall hear the voice of the son of God and Live, being made alive, now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us. Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors. And 'tis well if the whole Gospel be not a Metaphor unto them.

But if there be not an Impotency in us by nature unto all Acts of spiritual Life, like that which is in a Dead man unto acts of Life natural, if there be not an alike Power of God required unto our deliverance from that Condition▪ and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead: they may as well say that the Scripture speaks not truly, as that it speaks metaphorically.

6. Believers are said to be begotten and born again of the Spirit, by which it appears that our Regeneration is not an Act of our own. I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature. Of his own will begot he us by the word of truth, &c. Born again not of corruptible seed but of incorruptible, &c. Which were born not of blood, nor of the will of man, but of God. This being so it behooveth them who plead for Active Interest of the will of Man in Regeneration, to produce some Testimonies of Scripture where it is assigned unto it, as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself? and if it be granted, as, it must be so, unless violence be offered not only to the Scripture, but Reason and common sense, that whatever be our Duty and Power herein, yet these Expressions must denote an Act of God and not ours, Regeneration being thus proved to be the glorious working and operation of the holy Ghost, we shall now proceed to show further, the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian.

1. Gospel grace is glorious, because, when received in Truth, it delivers the Soul from Bondage, it breaks the bonds. For the Soul is not set at liberty by the bare shedding of Christ's blood, without the application of it by the spirit or infusion of grace into the heart.

2. The gospel through the grace of it when received in Truth, opens blind Eyes, it makes them see, that never saw (in a spiritual sense) before, it opens their eyes that were born blind, how blind was Saul till the gospel grace shone upon him or rather in him?

3. The gospel through the grace of it, when received in Truth raises the dead Soul to Life. 'It is hereby we come to be quickened, the flesh profiteth nothing, 'tis the Spirit that quickeneth; (that is) the Human nature without the Divine cannot accomplish Salvation for us; nor shall any Soul receive any saving Benefit by the flesh, or Death of Christ, unless he be quickened by the Spirit.

4. The gospel in the grace of it, when received in Truth; works out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of Heaven.

5. The grace of the gospel works Regeneration, makes the sinner another Man, a new Man. It forms the new Creature in the Soul.

1. It infuses new qualities.

2. It makes the Proud Person humble, and not to vaunt himself.

3. It makes the Unclean Person Chast, and to loath Lascivious thoughts.

4. It makes hard-hearted sinners full of Bowels.

5. It makes the impatient Soul to bear all things.

6. It makes the Covetous Person Liberal and to distribute to the poor.

7. It makes the worst Husband the best Husband, the worst Wife the best Wife, the worst Children the best Children, the Rebellious ones to be Obedient ones.

6. The gospel in the grace of it, brings the Soul into Union with God. No Grace, no Christ. God is the Fountain of this Union, Christ is the Conduit-pipe as Mediator, the Spirit and the grace thereof is the stream. Union is let into the Soul at this door, no grace no God, no union with him, and no Union with him no Communion with him.

7. The grace of the gospel washeth the polluted Soul; it cleanseth the filth of the heart and Pollution of the Life. He put no difference between them and us, purifying their hearts by faith.

8. The grace of the gospel or saving operations of the Spirit heals the wounded Soul, he poured in Oil and Wine, &c.

9. Gospel grace gives the Soul a right to all the Blessings of a Crucified Christ, 'tis that which puts on the Wedding garment. It was a pretty saying of a good Man.

• 1. The Father weaves this Garment, he was first concerned about it, he prepared the matter with which 'tis made.
• 2. The Son made it, he has wrought Righteousness for us.
• 3. The Spirit puts it on.

10. The grace of the gospel makes a glorious Soul, a glorious Man, a glorious Woman, a glorious Family, a glorious Church, a glorious City, a glorious Kingdom, where 'tis generally received in Truth.

It makes a glorious Soul; It finds it naked, and clothes it. It finds it starved (as it were,) and feeds it. It finds it wounded, and heals it. It finds it cold and warms it. It finds it unclean, and sanctifies it. It finds it poor, and enriches it. It finds it in bonds, and sets it at liberty. It finds it an Enemy to God, and reconciles it. It finds it Condemned, and justifies it. It finds it Dead, and gives it Life.

11. The grace of the gospel adorns the Soul, it puts Ornaments upon the head, and Chains (beyond those of Gold) upon the Neck. It decks it with Jewels, I decked thee with ornaments I put Bracelets upon thy hands, and a chain on thy neck; I put a Jewel on thy forehead, earings in thine ears, and a Beautiful Crown on thy head, thou wast dect with Gold and silver, with silk and broidered work. It puts a Ring on the Finger, it adorns the Soul with a meek and a quiet Spirit, which is in the sight of God of great price.

12. The grace of the gospel makes a man to behold a beauty and glory in the gospel, to love it, and to suffer for it. The gospel is worth little in the sight and esteem of that man, that has not the grace of the gospel. What is the word of grace without the grace of the word.

13. Gospel grace is an excellent preservative against the Plague of Sin. No Pestilence so bad as this. How shall I (saith Joseph) do this thing and sin against God. It is also a Potion to work it out, as well as to preserve from it.

14. Gospel grace is good, really good, always good and glorious at all times, 'tis good in health, the Soul cannot have health without it; good in Sickness, 'tis good in Prosperity, 'tis good in Adversity, 'tis good in good times, and woe to them that want it in bad times, we are blessed that have it, but they are cursed that are without it, whatsoever Profession they make. For the Profession of the gospel without the grace of the gospel will do a man no good; 'tis but the name without the nature; the Cabinet without the Jewel; the Lamp without the Oil.

15. The grace of the gospel makes men like to Christ, to love Christ, and to die for Christ.

16. Gospel grace makes men to live to God; they live to themselves that have it not; they live to God that have it. It makes men wise, to be men of Understanding, to live sober to themselves to live righteously to men, and to live holy towards God, to live in Subjection to God, to obey God, to delight in God, and to live in Obedience and Subjection to his Church.

6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men.

What is tendered?

Repentance is tendered, Pardon is tendered, Peace is tendered, Bread and Water of Life is tendered, perfect Righteousness is tendered, Adoption is tendered, Glorious Liberty is tendered, in short God is offered, he makes a tender of himself. Christ is tendered with all his Benefits who is the Pearl of great price, worth Millions; yea more than ten thousand worlds, a Marriage with Christ is tendered, the Spirit is tendered with all the blessings of it, a Kingdom is offered in the gospel, a Crown is offered, a Crown of endless glory, a Crown that fadeth not away, Eternal Life is tendered.

Who is it that makes these tenders and offers in the gospel?

The great God, he that has them to bestow, and a right to give them.

Who are they offered to?

To such that are his Enemies, Rebels, even the worst of Sinners, in a word, whoever will, he that hath a will to receive them may have them.

Upon what Terms are they offered?

Freely offered without Money and without price though' a man as to Righteousness hath nothing of worth nor Beauty in him, being in himself but a Lump of Sin and Filthiness, yet he may have these things, they are offered unto such.

They are sincerely and faithfully offered, God doth not mock men and women, offer them such things as these, and yet never intend to bestow them upon them, if they have a heart a Mind to them, my Life for theirs they may enjoy all these and many more like glorious good things. Nay and more then this they have been often tendered with much Affection and in Bowels of Compassion, God bewails, and Christ bewails the state of such who do refuse them, O then what Fools are mortals to slight and reject these tenders.

7. The gospel is glorious in Respect of the glorious things that are brought about and accomplished thereby.

The first I shall mention is Reconciliation which is a glorious blessing, what is more fully opened and held forth in the gospel than Reconciliation with the means and manner how, and by whom accomplished? which will appear

• 1. By Considering the parties Reconciled.
• 2. By Considering the Nature of the breach that was between them.
• 3. By Considering the means and manner how it is accomplished.
• 4. By Considering the Fruits and Effects of it.

1. Considering the Parties that were at Variance, who by the gospel are Reconciled. God and Man, the infinite God, the holy God and Man, these were at Enmity, 'tis sad when a difference rises in a Family, in a Congregation, in a City, in a Kingdom, or between one Kingdom and another: but much more sad is it to have God and sinners at Enmity, Adam runs from God, hides himself, he knew God was now become his Enemy, the word declares the Creature to be God's Enemy, whilst he stands in old Adam in the state of nature, and you that were sometimes alienated and enemies in your minds ; &c. And then God declares himself to be the Sinners enemy, he is angry with the wicked every day; he is said to fight and war against them which plainly shows he is their Enemy. But now what a glorious blessing is this to have these two Parties reconciled, when we were enemies we were reconciled to God by the death of his Son. You that were enemies in your minds by wicked works (or as in the Margent, by your minds in wicked works) yet now hath he reconciled in the body of his flesh through Death.

Secondly, Gospel reconciliation appears to be glorious reconciliation if we consider the nature of the breach that was between them.

1. It was an old breach, no sooner was man made but straightway he became an Enemy to God; nay, every Soul that comes into the world, comes into it an enemy of God, or in a state of enmity.

2. 'It is so great a breach that all the Angels in heaven, nor all the Saints on earth could not make up.

3. It was such a breach that lays the Soul obnoxious to God's fearful Curse.

4. It is such a breach that makes the Creatures of God at enmity one with another, and Mankind in danger of being Devoured by them; and also hath set man one against another.

5. It is such a breach that sets man against himself, it hath caused his own Conscience to be his Enemy, and to accuse, and fight against him and condemn him; If our Hearts condemn us, God is greater &c.

6. It is such a breach, that unless made up will produce an eternal Separation from God, depart from me ye cursed into everlasting fire prepared for the Devils and his Angels, &c.

Thirdly, 'It is glorious Reconciliation if we consider the means and manner how and by whom it is wrought about and accomplished, every Person in the glorious Trinity hath a hand in it and are eminently concerned about it. God was in Christ reconciling the world to himself. All things are of God who hath reconciled us unto himself by Jesus Christ, &c. The Lord Jesus the second Person is employed, (we may see from hence,) as one fitly qualified to make up this dreadful Breach: and in order thereunto he took our Nature on him. There was a necessity of Christ's coming to reconcile God and man: God, his Law and Justice was wronged, and God was resolved to have this wrong made up and his Justice satisfied, which none but Christ could do, God was willing to be reconciled, yet nevertheless he will (wherein he was wronged) be righted, and have his Justice fully and completely satisfied. Christ knew what would appease and satisfy both Law and Justice, what he hath done hath infinite worth and efficacy in it, this way tends most to glorify God the Father, the Son is glorified most this way, the Spirit is glorified most this way, and there was no way like this to melt the Sinners heart, to abase him and lay him at the feet of God. — See Christ the Mediator, &c.

2. Christ doth not only reconcile God to the Creature, but also reconciles the Creature unto God; he undertakes to bring God near to Man, and Man near to God, whose heart is full of Sin and Enmity to his Maker, and not subject to his Law, he lays his hands upon both, the first is done by his death, Christ like Jonas is cast into the Sea (as it were) of wrath, to make a Calm. The second is done by the Spirit, he breaks the heart, changes the inward qualities and evil dispositions, he takes away the heart of stone, and gives a heart of flesh.

Fourthly, Gospel Reconciliation is glorious in respect to the nature of it.

1. It is a free Reconciliation it is a work of free grace alone: it is not of man, not of him that willeth, or him that runneth; but of God that shown mercy. Hence the Apostle saith, All things are of God ; speaking of Reconciliation.

2. It is mysterious Reconciliation, we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world begun to our glory, the Spirit searcheth all things, yea the deep things of God; This is one of those deep things, which many because they cannot comprehend it in their own natural Wisdom, cavil against it.

3. It is a certain reconciliation, God is at Peace and fully Reconciled in Jesus Christ Christ shall not, will not loss his glorious design in coming into the world, and taking our nature on him, and dying the cursed death of the Cross. Those therefore that are brought to accept of the terms of Peace and Reconciliation as offered in the Gospel, stand in a state of Real Peace and Friendship, neither let any once imagine that after all these glorious transactions of the blessed Trinity about this work that the issue of the whole in order to the making of it effectual, depends upon the Will and power of man.

4. The Soul is taken into perfect Love and Union with God, God hereby entirely loveth us, and is so for us, or on our side, that his Friends and Allies become our Friends and Allies, and all our Enemies become his Enemies, so that what is done to us, he takes as done to himself.

5. It is an honorable Reconciliation, it is a Reconciliation upon honorable Terms, God suffereth not in any of his glorious Attributes: If God had passed by our offenses so that we had Pardon and Reconciliation without more ado, without a compensation for sin, the Devils perhaps (saith a Divine) might have cried out against him, and have said, where is the Glory of thy justice, these have sinned against thee, as well as we, and the breach they have made upon thy justice is no ways made up: but now their mouths are stopped forever. This Reconciliation will be to the glory of God in the sight of Angels and Men to Eternity, and 'tis that which God Rejoyces in as being exceedingly pleased with it, seeing his honor is made up in this Reconciliation.

6. It is an abiding, firm, and everlasting Reconciliation there is nothing can make a breach between God and his People anymore; the Union cannot, shall not be broke, 'tis beyond the power of Devils, Men, Sufferings, nay or Sin either to do it, Who shall be able to separate us from the Love of God which is in Christ Jesus our Lord.

Fifthly, Gospel Reconciliation is glorious in respect of the Fruits, Effects, and Consequences of it.

1. In that all that Enmity that was between God and the Soul comes hereby to be removed and man consequently to have peace with God. For he is our peace who hath made both one, and hath broken down the middle wall of Partition between us, having abolished in his Flesh, &c. and that he might Reconcile both unto God in one body by the Cross, having slain the Enmity thereby, and came and preached peace. Being justified by faith we have peace with God through our Lord Jesus Christ.

2. Peace of Conscience is another fruit and effect of this Reconciliation.

3. There is also as the effects of this Reconciliation, Peace and sweet Harmony in the Soul between all the Faculties; they do not fight as formerly one against another, the Conscience drawing one way & the will another, the Will opposing that which Conscience would have done, the Judgment may be convinced in some measure as Balaam's was, who cried out that God's ways were best, how Goodly are thy tents O Jacob, and thy tabernacles O Israel, and yet the Affections may be for sin, and love the wages of unrighteousness.

4. The next thing that I might mention is joy in the holy Ghost, when once a Soul knows he is reconciled to God then he comes not only to have Peace, but also to be filled with joy in believing, the Kingdom of God is not meat and drink, but Righteousness, and peace, and joy in the holy Ghost.

5. Free access to God is another fruit and effect of Gospel reconciliation, such may go with boldness to the Throne of Grace, through him we both (i. e. Jews and Gentiles who believe) have access by the spirit to the Father.

6. Hence there is a free and blessed Trade open between heaven and earth, between God and the Soul, as in Countries that are in war one with another, there can be no Trade nor Traffique between them, but when Peace is made, and a sure League concluded betwixt them, Trade is open again, so is it between God and the Soul when Reconciled.

7. By this means we come in a special manner to be under the Care and Protection of God, there shall not one hair fall to the ground without the Leave and Permission of God, he has hereby Interested himself in all our concerns, and many other blessed effects attend our Reconciliation with God, which are elsewhere insisted upon. See Mediator.

Eighthly, The gospel is glorious in respect of remission or Pardon of sin, gospel remission is glorious Remission.

1. By Considering who it is that is Pardoned, or who they are that God forgives?

1. Rebels, such that had broke an holy and just Law.

2. Rebels to God, such that had conspired against him, joined and sided with Satan against the Majesty of Heaven.

3. Such that were greatly in Debt, owed ten thousand Talents, and nothing to pay. See Metaphor Poor.

4. Such that were liable to eternal Wrath.

II. By considering the Causes, and chief ground or way of Pardon, Christ's blood must be shed to procure it; without shedding of blood there is no remission of sin.

III. By considering the Nature and Effect of Pardon.

• 1. All sins that ever the poor sinner committed are promised to be forgiven.
• 2. For ever forgiven.
• 3. The Pardoned Person is not only forgiven, but Justified also.
• 4. None can condemn such.
• 5. They have Peace with God, through our Lord Jesus Christ.

IV. And Lastly, Gospel Remission Is glorious in respect of God that gives forth the Pardon. I am he that blotteth out thine Iniquity, this antidotes the Soul against the Venom of Satan's Temptations.

1. He Pardons the sinner that hath Power to do it; who but God can forgive Sin?

2. Who can accuse the Soul? I will, saith Satan; thou art a sinner: What then, saith the Soul, see what I have here, behold a Pardon from the King himself.

3. None can Revoke this Pardon or make it ineffectual.

4. God himself never repents the giving them to any poor Believer; as others cannot, so he will never revoke free gospel pardon and remission himself.

Ninthly, The gospel is glorious in respect of Peace, the fruit and effect of grace. Not Peace with God, for that we have already spoken off, but Peace of Conscience▪ Great peace have they that love thy law, &c. My peace I leave with you, my peace I give unto you, let not your hearts be troubled, let the peace of God rule in your hearts, &c.

Tenthly, The gospel is glorious in respect of the Ordinances and Institutions of it, which we shall insist upon, under its proper head; Particularly that of Baptism and the Lord's Supper, which will be made appear to be glorious Ordinances.

Eleventhly, The gospel is glorious in respect of the Promises thereof.

The Promises of God in the gospel given through Christ are great, glorious, and exceeding precious. The Promises may be compared to the Land of Promise, they flow with Milk and Honey, they are like a Rich Mine, abounding with precious Treasure, the further you dig, the more precious gold you will find. Or they may be compared to a lovely and choice Garden that abounds with all sorts of rare and excellent Flowers, but 'tis a garden always green and flourishing, flowers that knows no drought nor winter, that never decays; not only for Pleasure, but for Profit. A gospel Promise is something that God hath engaged to give to Christ, or unto us through Christ, or for his sake.

And they consist either in his free bestowing of good, or his gracious removing of Evil. In his bestowing of good here, or good hereafter; or in removing of evil here, or evil hereafter. And they either are Absolute or Conditional.

Gospel Promises are glorious Promises, called precious Promises; and better promises than those of the Law or first Testament.

1. This appears if we consider who it is that makes and gives these Promises forth, viz. the great God, Men think they have enough when they have the Promise and Word of a King (touching this or that) to rely upon, but what is the Promise or Word of an Earthly King, to the Promises of the King of Heaven and Earth, they ofttimes fail in their Promises; but this King never did.

2. Glorious, if we consider the time when given, and that was before the Foundation of the World. In hopes of Eternal Life, which God that cannot lie promised before the world began.

3. Glorious Promises, if we consider the Vileness, Unworthiness, and Nothingness of them (as they are in themselves) to whom the Promises are made.

4. Gospel Promises are glorious Promises, considering through whom and by what means they are given; Christ procures the Promise as well as Remission, by pouring forth his precious blood he paid dear for them, that the Slave might be adopted and saved, the Son is sacrificed.

5. They are free Promises; not made for any merit or worthiness in us, but purely proceed from the free Grace and Favor of God: and therefore Glorious. God doth not sell himself, his Son, and precious Promises to Sinners, but they are given freely, without money, and without price ; not for thy Beauty, Righteousness, Excellency, &c. he that hath promised to love us freely, pardons us freely. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to serve with thy sins, thou hast wearied we with thine iniquities. I, even I am he that blotteth out thy transgression for mine own sake, and will not Remember thy sins.

Salvation is freely promised, not by works of Righteousness that we have done, but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost.

6. Gospel Promises are glorious, if we consider the extent of them, they Run not only to the lineal seed of Abraham, but to all Believers, to Jew and Gentile, bond and free, none are excluded: whoever will, let him take of the water of life freely.

7. Gospel Promises are glorious Promises in respect of what is given.

1. Christ is given, God hath given his Son, not only for the sinner, but to the sinner. Christ promiseth to give himself, offers to betroth himself to us forever. The Spirit is promised with all the blessing, grace, gifts and operations thereof.

2. God promises in the gospel to give himself, I will be your God, and you shall be my People. This Promise is the highest the fullest and sweetest of all promises, Austin speaking of it, breaketh forth in Admiration, What is better than this goodness! what is or can be greater happiness than this! can God give anything greater than himself?

3. Whatsoever he is, has, or can do in a gracious way is promised to be given in this one promise. He is one Eternal, All-sufficient, Immutable, Infinite, Glorious, Incomprehensible, Omniscient, Omnipresent, Holy and Gracious God. His Goodness, Truth, Power, Wisdom, Mercy, Loving-kindness, Faithfulness is engaged for Believers.

4. O what is in man that thou art mindful of him! is all below thyself too little and not good enough for man, that thou givest thyself to fill and satisfy him? All that God is or hath so far as communicative is promised, &c. Life, Light, Grace, Strength, Wealth, Riches, Pleasure, Honor is the Believers.

5. Whatsoever he can do so far as comports with his own glory and our good is pomised ( viz. ) to feed, support, suppress fears, prevent danger, keep in or deliver out of trouble, &c.

6. The greatness of this Promise will appear by Considering what all other things are in comparison of God, if heaven be nothing, what is earth in comparison of him, all other things come from him as water from a Fountain; what are all things without him whether Spiritual or Temporal, consider the necessity of him, men make a shift to live without enjoying God (though' such are dead whilst they live) but know not how to die without him, nothing but God is a suitable good for the Soul. 'It is not Cloaths that can Cloath it, it is not Silver, Gold nor Pearl which can adorn it, 'tis not fire that can warm it, nor bread can feed it, nor wine can cheer it, nor money can satisfy it, nor earthly Friends can comfort it, it is God only that can supply all the wants and necessities of the Soul.

7. This is a great promise because nothing is yours till God is yours, by Union with him the Soul is interested into all spiritual and temporal good things.

8. 'It is a part and portion which can never be spent, you may live upon God, there is enough in him for Millions, and Millions of Millions; — See God a Portion. God is better than heaven, better than grace, better than glory, better than things present, or things to come, the promises are like a rich Ring of Gold, but this is the rare Diamond in that Ring, it is the Crown, the Top, Excellency of all promises; his Wisdom is the Souls for Direction, his Power for Protection, his Grace for its Acceptation, his Spirit for its Consolation, his Creatures on earth to serve us, his Angels to Guard us, his Ordinances to Feed and Strengthen us, his Grace to Adorn us, his Riches to Advance and Crown us to Eternity.

This is a great Promise, the greatest Promise; God gives Light when he gives himself, he gives Life when he gives himself. God is Light without Obscurity, how sweet is that Light! he is Life without Mortality, how sweet is that Life! Peace without perplexity, Love without Mutability, how sweet is such Love! God fills and satisfies all that enjoy him, beyond God the heart can desire nothing.

8. Promises of the Gospel are glorious and precious Promises, if we consider the seasonableness and suitableness of them.

• Rest is Promised to the Weary Soul.
• Food to the Hungry Soul.
• Cloaths to the Naked Soul.
• Pardon to the Guilty Soul.
• Liberty to the Captive Soul.
• Strength to the Weak Soul.
• Health and healing to the Sick and Wounded Soul.
• Courage to the Faint-hearted Soul.
• Riches to the Poor and Needy Soul.
• Light to the Blind Soul.
• Life to the Condemned Soul.

Were a man cast for Life and condemned to die a painful and horrible Death, suppose it were to be burnt or roasted alive, and a pardon should be proffered to him in the very nick of time, how sweet and precious would that be to him, even so seasonable and sweet are the Promises of the Gospel to poor condemned sinners, God gives them into the Soul when it sees 'tis just dropping into Hell to be burned forever in eternal Flames.

9. Promises of the Gospel are glorious in respect of the firmness and stability of them. Gospel Promises are firm and sure Promises.

1. Made or given forth by one who cannot lie nor deny himself. In hope of Eternal life, which God, that cannot lie, promised before the world began.

2. They are not yea and nay, not uncertain, doubtful, mutable, and variable, but yea and Amen in Christ Jesus. God ever kept his Promise with his People.

1. He Promised Noah he would not drown the World anymore, and how graciously hath he kept that Promise and continued the token of it in the Cloud unto this day.

2. God promised Abraham a Son, and will work Miracles rather than not make that promise good.

3. God Promised to give the Land of Canaan and rest therein to his seed, how punctual was he in performing of it, as Solomon well observes, 1 Kin. 8.56. Blessed be the Lord that hath given rest to his people Israel according to all that he promised there hath not failed one word of all his good promise, &c. it was declared to Abraham that his seed should be strangers in the Land of Egypt four hundred years, and Moses shows that at the end thereof, nay the very self-same day, the Lord brought them out of the said Land: Exod. 12.41.

4. God promised to send a Savior, and accordingly when the fullness of time was come, he sent him into the World.

5. And that Gospel Promises might be firm and sure to all the faithful and Covenant People of God, they are put into Christ's hand, who having shed his Blood to procure the good Promised, hath Received the Promises for us as our Trustee; Acts 2.33. Therefore being by the Right hand of God Exalted, and having received the Promise of the holy Ghost, he hath shed forth this, which ye now see and hear.

6. That the Promises might be made sure to all the seed, Christ hath brought himself under an Obligation to make them good. And the Lord Jesus is not only engaged, but the Father also.

1. In respect of his Goodness and Mercy, Heb. 10.23. 1 Joh. 1.9.

2. In respect of his Faithfulness and Truth: 1 Cor. 10.13.

3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised.

4. They must be made good because of the nature of the Covenant, 'tis ordered in all things, and sure. 'It is unto God as the waters of Noah, Isa. 54.10. They are left in Christ's last Will and Testament, that was confirmed by his blood. See Testator.

And for this cause he is the Mediator of the New Testament, that by means of death for the Redemption of the Transgressions that were under the first testament, they which are called, might Receive the promise of eternal inheritance.

5. But if all this is not enough, God hath engaged himself by oath to make them good, he hath (if I may so speak) pawn'd his own Being, Life, Power, Truth and Holiness upon the performing whatsoever he hath promised to his own Covenant-people, for when God made a Promise to Abraham, because he could swear by no greater, he swore by himself; Gen. 22.16, 17. Saying, surely in blessing I will bless thee, and in multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise; for men verily swear by the greater, and an oath of confirmation is to them an end of all strife. Wherein God more abundantly to show unto the heirs of promise the immutability of his counsel confirmed by an Oath, ver. 17. That by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for Refuge to lay hold upon the hope set before us. May not this cause a Believer to venture upon a Promise of God, and to rest satisfied until it is accomplished.

10. Gospel Promises are glorious promises, because they are generally and more especially Soul or spiritual promises. What is it to have a promise of such or such an Estate or Lordship, or to be blessed in the Basket and store, or with all earthly good things, these are the blessings, it is granted, that worldly men seek after; I have goods, saith the Rich Glutton, laid up for many years ; (blind wretch!) but how poor and miserable was his Soul! Now gospel promises are of a spiritual, heavenly, and sublime Nature, as you have heard before; soul-food, soul-strength, soul-health, soul-riches, soul-peace, soul-liberty, soul-life; a Christ, a Kingdom, and Crown that fadeth not away, for the Soul. This is the Tenth:

11. Gospel promises are glorious promises, because 'tis by virtue of these thou comest to take hold of, and obtainest an interest in the Lord Jesus Christ. Is not that a precious promise that will make thee sure of a Savior, a bare Promise for (of his) Interest, is security enough, though' he has condescended in a gracious manner to us not only to make over himself and eternal Life to our Souls by Promise; but hath given us an earnest also into our hearts; nay, more then that, Sealed us also by his Spirit unto the day of redemption. See earnest, and Seal, under the head of Metaphors respecting the Spirit.

The Promises are the ground of Faith and Hope, that Faith is a Fancy, and that hope will be but as a spiders Web that is not grounded upon the Promise of God.

12. Gospel Promises are glorious in a comparative sense above the Promises of the Law.

1. Better in respect of perspicuity or clearness of them, those were Promises under obscure Types and shadows; Justification was held forth by several Sacrifices: burnt-offerings and sin-offerings, &c. Sanctification held forth under several Ceremonial washings.

2. Better in regard of the Nature or Quality of them; the former were generally promises of Temporal or Earthly things.

3. In respect of the Efficacy and Power that is in these, over what was in the other. The Law made nothing perfect; many blessings were made indeed in case of Obedience, but the Law gave no power to perform the Condition or help the Soul in that Obedience.

4. They are better in regard of extent and Duration.

13. Gospel Promises are glorious in respect of the variety of them; there is variety of all good things promised therein, answering to every condition the Creature may be under. They tend in a sweet manner to remove all objections, doubts and discouragements of the Soul whatsoever, as you may perceive by taking a brief Taste.

I am a vile sinner, saith the Soul, mine Iniquity is gone over mine head as a heavy burden; they are more then can be numbered, and are ever before me, I have sinned against Light and Knowledge and hated Instruction. Is there any Hope or Promise for such a wretch, such a Rebel and Monster of wickedness as I am.

See the promise, How long, ye simple ones, will ye love simplicity, and ye scorners delight in their scorning, and fools hate knowledge; turn at my reproof. Behold I will pour out my spirit upon you, I will make known my words unto you. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God, and he will abundantly pardon. Come unto me all ye that labor and are heavy laden, and I will give you rest.

Here are promises that may be grounds of encouragement to the vilest sinner. Were there no Promises but to righteous Persons, or to men and women, so and so qualified, it were sad. But through Christ, and in closing with him in the Gospel, there is pardon offered to sinners as sinners, though' they have been very vile and notorious in wickedness.

But alas, saith the Soul, I have made God mine Enemy, his Curse and Judgments are denounced against me; I may say with Job, God pursues me, Job 6 4. And hell is ready to receive me, whilst I suffer his terrors, I am distracted, Psal. 88.15.

The storm of God's wrath is over in Christ, where God remits the sin, he remits the Punishment. Go proclaim these words towards the North, and say, return, and I will not cause mine anger to fall upon you, for I am merciful saith the Lord, and I will not keep anger forever. He retaineth not his Anger forever, because be delighteth in Mercy.

But alas, I am Ignorant of God and of Christ, and know not God, and he will come in flaming fire to take vengeance on such, 2 Thes. 1.7.8. Woe is me.

God hath promised to teach thee the knowledge of himself, and to guide thee in the way thou shouldest go. Good and upright is the Lord, therefore will he teach sinners in the way. Nay, and though' thou art blind, see what a gracious promise he makes, Isa 42.16. I will bring the blind by a way that they know not, I will lead them in paths they have not known. I will make darkness light before them, and crooked things strait, these things will I do unto them, and not forsake them.

But my heart is dead and obdurate, you know not the naughtiness of it; O I am a filthy Creature, I cannot mourn nor melt under the word of God.

And they shall loath themselves for the evils they have done ; and not only for what they have done, but also for the baseness of their vile stubborn Rebellious and whorish heart, as is minded by the same Prophet, and see what a Promise God is pleased to make to those polluted and hard-hearted ones. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you a heart of flesh. God has promised to pour out the Spirit of Grace, and that he will melt thee under the sense of thy Sin, and cause thee to mourn in a right manner for thy sin, God will not only break thy stony heart, but will also take it away. O blessed Promise, he will take it away because it is good for naught, it is not fit to be wrought upon, 'tis not soft or pliable, there is no mending of it, it must be new made, new cast, like a cracked bell, before God's Image can be formed in it or engraven upon it, &c.

Ay, but I have been so vile and wicked, that I know not what evil things I could do more against God, than what I have done.

So it is said of Judah and Israel, Jer. 3.5. Behold thou hast spoken, and done evil things as thou couldest ; yet mind the promise of God to them. Return,— and I will not cause my anger to fall upon you, I am merciful saith the Lord, only acknowledge thine Iniquity, &c. ver. 12, 13.

But I cannot think there is Mercy and Pardon for me; it cannot enter into my thoughts.

Let the wicked forsake his way, and the ungodly man his thoughts, and turn to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon: for my thoughts are not your thoughts, saith the Lord. For as the heavens are higher than the earth, so are my thoughts higher than your thoughts, &c.

But saith another soul, I have backslidden from God, there is therefore no comfort and Salvation for me.

I will heal thy backslidings, and love thee freely, Jer. 3.12, 14. Hos. 14.4.

But this and the other sin and corruption will be too hard for me; I shall one day fall by the hand of Saul, saith David ; so may I say in respect of one base sin that way •• lays me, and doth always beset me.

Soul, thou shalt not finally be overcome, though thou fall thou shalt rise again, what saith God to thee, I will subdue your Iniquities. Mal. 7.18, 19. sin shall not have dominion over you, for ye are not under the law: but under grace. Rom. 6.14. Psal. 67.3.

But Satan will be too many and mighty for me, he will break my bones, and devour me at one time or other.

But what says God, the Promise runs, he shall but bruise thy heel, not break thy head: he has also promised to bruise Satan under thy feet shortly, Rom. 16.20. My Grace is sufficient for thee. 2 Cor. 12.9.

But I have no power to stand, I shall fall when Persecution comes, I shall not be able to go through fiery Trials.

I will give thee power, saith the Lord, He giveth power to the faint, and to them that have no might. Fear not worm Jacob and ye men of Israel, I will help thee, I will uphold thee, &c. when thou goest through the fire I will be with thee, &c.

If I follow God and his ways, my Friends will leave me, nay my Father and Mother will forsake me, and how shall that loss be made up

When my Father and Mother forsaketh me, saith David, the Lord will take me up; I will never leave thee, saith God, nor forsake thee.

But what shall I do for a Father?

I will be a father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty ; Jer. 3.19. 2 Cor. 6.18.

But I am weak, and not able to speak when I am brought before Rulers for Christ's sake.

Take no care, it shall be given to you the same hour.

But notwithstanding all this, I am afraid, I shall deny the Faith, and depart forever from God.

I will put my fear in their hearts that they shall not depart from me.— my sheep hear my voice, and I know them, and they follow me, and I give them eternal Life, and they shall never perish neither shall any pluck them out of my hands.

But strange evils have befallen me.