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those of Cyrus to the captives, as the spiritual captivity and imprisonment is sar worse than a corporal one.—Consider the work as it respects the different forts of people with whom he has to deal; and it is twofold. First, Some of them have some good in them wrought by his Spirit; and of these, some are the meek, others are broken hearted. Secondly, Some of them have no good in them, they are captives, prisoners to Satan. Both forts are in his commission, as persons he has to deal with.—Consider this work as it respects the different cases of these forts of persons; and it is fourfold. ist, To the meek, he has to carry good tidings. idly, To the brokenhearted, he has to bind up their wounds, ^dly, To the captives he has to give deliverance, and qthly, To the prisoners he has to open the prison-doors. Thus he is, by the Father's special appointment, to give suitable help to each case. A more particular explication of these things will be given as we advance in the subject.

Now, here is a great work; and because of it, (or, as it is in the Hebrew, answerable to it), he is endowed with the Spirit, with his graces and gifts, without which he could not be qualisied for it.

The subject of our present discourse, is our Lord's qualisication for his work: The Spirit of the Lord God is upon me. Here our Lord commends himself to poor sinners, that they may come to him, and be happy in him. Who can commend him to purpose but himself? He commends himself to us, from the sulness of the Spirit lodged in him, as in Rev. iii. 1. "And unto the angel of the church of Sardis write, These things saith he that hath the seven Spirits of God, and the seven stars." As when the soul is gone, the body can


move and act no more; fo where the Spirit of God is gone from men, they can do no more good. While destitute of the Spirit, they art shut up under an uninterrupted barrenness. Now, this is the natural case of the whole world. To the world, then, under the want of the Spirit, Christ here makes public proclamation, where the Spirit is to be found; as if he had said, « O all ye spiritless, liseless sinners, dead to grace and goodness, be it known unto you, the Spirit of the Lord God is upon me.' He says as Joseph said to his brethren, Gen. xlv. 9. and downwards. The Spirit came upon Moses and the prophets, but they could spare none of their oil; if they could, they could not have communicated it. But the Spirit is on me, as the oil in-the cistern, to be dispersed by the pipes of conveyance to poor sinners who will come to me. This is indeed a proclamation of a well-stored and cheap market, to a country perishing under samine, to which they should all resort.

That this is the true intent of these words, appears, first, Because it is plain from the original accentuation, that the principal purpose of the text, is not to shew why the Spirit was on Christ, (for in that case the chief stop within the verse had been at broken hearted), but to shew, that the Spirit is on him, (for there the great stop is.) The Spirit of the Lord God is i/pi/i me, &c. Secondly, Because an amazing change is prophesied, in the preceding chapter, to come upon the church of the Gentiles; and so here follows the accounting for it : The Spirit of the Lord God is upon me, to be communicated for efsecting this change.

From this part of the subject, I observe the following

Doctrine, That the Spirit of God was eminent

ly on Jesus Christ, to be communicated to poor


This was typisied by the ointment poured out on the head of the High Priest, Psal. cxxxiii. i. Compare John, i. 16.

Fob. illustrating this doctrine, we propose,

I. To shew in what eminent sort the Spirit of the Lord was upon Christ the Mediator.

II. To consirm this point, That the Spirit is put upon Christ to he communicated.

III. I will consider the reasonableness and suitableness of this glorious device, of the Spirit's being put on Christ, to be communicated to poor sinners.—And then,

IV. We shall improve the subject.—We are,

1. To shew in what eminent sort the Spirit of the Lord was upon the Mediator.—Here we observe,

1. That the gifts and graces of the Spirit were conserred on Christ's human nature in a singular measure: Psal. xlv. 7. "God, thy God, hath anointed thee with the oil of gladness above thy sellows." What these are you may see, Isa. iii. 2. 3. Others have had much of these, but never any so much of them as the man Christ, though they were not insinite, which is a property peculiar to the divine persections. Thus his enemies were obliged to consess, that he spoke as never man spokei And in this sense that testimony, John, iii. 34. "God giveth not his Spirit by measure unto him," may be applied even to Christ's manhood; namely, that God gives not his gists and graces to him sparingly, as out of a measure, but with a sull hand most abundantly.—We observe,

2. The sulness of the Spirit was upon the Mediator; and that is au infinite sulness, for he is.


God as well as man: Col. ii. 9. "For in him dwelleth all the sulness of the Godhead bodily." The Holy Spirit is an insinite Spirit of boundless persections, allwhich Jesus Christ as God doth sully possess. The divine nature, an unsathomable depth of persections, was united to the human nature in our Mediator; so that he has not only a portion of the Spirit, but the whole sulness of the Spirit, John, iii. 34. Saints have, and can have, but their measure; but the ocean of persections, which knows no bounds, and all grace, were and was in him.—We observe,.

3. That the Spirit was at all times alike on the Mediator. The Spirit came sometimes on the pro.phets, instructing them what to say, and exciting them to say it; but sometimes the spirit of prophecy did not blow, they had it not at their command: 1 Peter, i. 21. "For 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." See an instance, 2 Sam. vii. 2.—5. where the prophet Nathan knew not how to direct David, till the word of the Lord came to him. So the Spirit of sanctisication in the saints, though he never departs from them, yet how often is there a dead calm in their fouls, which requires them to fey, as in Song, iv. 26. " Awake, O north wind! and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my Beloved come into his garden, and eat his pleasant fruits." But the Spirit rested on Jesus Christ, Isa. xi. 2; it dwelleth in him, Col. ii. 9. He never can be at a loss for want of the Spirit, whose waters in him are never shallow, but still continue alike deep.—We observe,

4. That the Spirit is upon him in the sulness of a fountain, to be communicated to those who come

to to him: Zech. xiii. i. "In that day there (hall be a fountain opened to the house of David, and the inhabitants of Jerusalem, for sin and for uncleanness: So " J>lus breathed on his disciples," John, xx. 22. and said unto them, " Receive ye the Holy Ghost." All others, even the faults in heaven, have but the sulness of a vessel, what only may serve themselves. But he has the sulness cf a spring, where the waters are ever flowing, and therefore can surnish all others who come to him, and yet have never the less to himself.—We come now,

II. To consirm'this point, That the Spirit was in Christ to be communicated.—We observe,

1. That this is plain from scripture-testimony: Rev. iii. 1. "He hath the seven spirits of Cod." All the saints ha- e the Spirit of God. He dwells in each of them; if any man have not the Spirit of Christ, he is none of his, Rom. viii. 9. liut then this is quite another thing than the simple having of the Spirit. Christ hath the Spirit as he hath the seven stars, that is, at his disposal, to give them or take them from whom he will: Psal. Ixvi. 18. "Thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." Compare Eph.iv. 8. Whence it is plain, that Christ received these gifts, received them to give them to men.—This is plain,

2. For Christ, as Mediator and Surety of the new covenant, is a common person, as Adam was in the sirst covenant, who received the stock of all mankind in his hand, and lost it. Now, free grace has made up the stock again, and put it in a sure hand, where it never can be lost: Psal. Ixxxix. 19. "I have laid help upon one that is mighty." He is the second Adam, and therefore


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